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Found 155 results

  1. So my family are telling me shia is growing and will eventually have a bigger population then sunni's. Is that true?
  2. Imam Ali SA: Live among people in such a manner that if you die they weep over you and if you are alive they crave for your company. Nahj al-Balagha
  3. I want to say a few words about the tragedy of the great man. It is as if the Prince of the Believers (Ali) left this world just last night. Between the 2 nights: from the 19th night of Ramadhan, when Ameerul Mu'mineen Ali (as) was struck by the accursed person, till the 21st night of Ramadhan, some events occured that are full of lessons for us to learn. At the very moment that this enemy of Allah struck Ameerul Mu'mineen, the narrations state that our Master never groaned or yelled, he showed absolutely no sign of any pain. The only words that he said was: “In the name of God, by God, on the path of God! I swear by the Lord of the Ka'bah, I have succeeded!” After that Imam Hassan (as) put his father’s head in his lap. Narrations state that the blood was pouring from his head, and it had begun to cover his face. Imam Hassan was looking down at his father’s face. Tears began to flow from Imam Hassan’s face and some tears fell upon the blessed face of his father. Ameerul Mu'mineen (as) opened his eyes and said: “My dear Hassan, you’re crying? Please don’t cry! At this very moment I am with a group op people, they are all sending their salutations to me.” At the instance he was struck, narrations state that he said: “The Prophet (SAW) is here, my wife Fatima (as) is here!” Before they took his body, Imam Hassan finished the prayer, while Ameerul Mu'mineen was praying while sitting. The narrator states that the Imam was very unstable in the prayer and he was about to collapse many times. Eventually they took the Imam back to his home. And then a voice was heard saying: “The pillar of guidance has collapsed! Ali al-Murtadha has been murdered!” This voice was heard by all the people of Kufa, and the masses fled to the mosque with great commotion. Narrator states that the scene was like the day of Prophet died. After the Imam arrived at his home, Imam Hussain (as) came close to his father. Hussain had cried so much that his eyes were wounded. In such a short time, he had cried so much for his father. Ameerul Mu'mineen looked towards his son Hussain. He said: “My dear Hussain, please don’t cry, have patience. This is not an important matter, these things happen”. He condoled his son Imam Hussain. When they prepared the room for him and he lay there, the daughters of the Imam entered the room. Zainab (as) and Um Kulthoom (as) sat next to their father. They began to wail and cry profusely. When Imam Hassan and Imam Hussain cried, Ameerul Mu'mineen condoled his sons and urged them to be patient. But on this occasion, he could not bear to hear his daughter’s crying.. he began to cry and weep with them! Oh Ameerul Mu'mineen! You couldn’t bear to hear the cries of your Zainab on this occasion. Then what about the day of Ashura!? If you saw how your Zainab cried and wailed, what would you have done? Peace be upon you Ya Ameerul Mu'mineen.. Peace be upon you Ya Ameerul Mu'mineen!
  4. Questioner one of the different cases between Shiite and Sunni is the quality of performing wudu. like: wiping feet or washing it . I want you to make it clear that whether Prophet Muhammad [PBUH] Commander of Faithful [AS] would perform wudu like Shiite or Sunni? I 'd appreciate if you search about Sunni 's reliable hadiths to make this matter clear for adolescents like me SHORT ANSWER: The verse of ablution in Holly Quran has expressed clearly how to perform wudu .some of sunni scholars like: Ibn hazm, have emphasized that Quran 's decree is " wiping" and at the bottom of the verse of wudu, they have quoted the method of great companions like: Commander of faithful, ibn abbas and some other one who believed in touching SEARCHING ABOUT THIS ISSUE FROM THE PERSPECTIVE OF SUNNI NARRATIONS: it 's written in Sunni resources like: “musnad Ahmad” ibn hanbal, “al,mosannaf” Ibn abi sheibah, “sunan” ibn maje and some of their other resources that Prophet Muhammad [PBUH] and Commander of faithful, would touch their head and hands. so, Shiite 's wudu is in accordance with their[ prophet’s and Ali[AS] methods and traditions. These narrations have been confirmed by Sunni scholars some other narrations witch are opposing this issue: whether their documents have problem or they can 't stand against Holy Quran and valid narrations when it comes to opposition. and the act of companions shows the invalidity of these opposing narrations. DETAILED ANSWER "wudu" is one of the important obligations in Islam. performing the obligation of prayer without "Wudu" or its substitute [ tayamum , ghosl ] is not correct and won 't be accepted by god almighty. يا أَيُّهَا الَّذينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَ إِنْ كُنْتُمْ جُنُباً فَاطَّهَّرُوا وَ إِنْ كُنْتُمْ مَرْضى‏ أَوْ عَلى‏ سَفَرٍ أَوْ جاءَ أَحَدٌ مِنْكُمْ مِنَ الْغائِطِ أَوْ لامَسْتُمُ النِّساءَ فَلَمْ تَجِدُوا ماءً فَتَيَمَّمُوا صَعيداً طَيِّباً فَامْسَحُوا بِوُجُوهِكُمْ وَ أَيْديكُمْ مِنْهُ ما يُريدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَ لكِنْ يُريدُ لِيُطَهِّرَكُمْ وَ لِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ (مائده/6) O ye who believe! When ye rise up for prayer, wash your faces, and your hands up to the elbows, and lightly rub your heads and your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks there is difference between Muslims in how to perform Wudu. one of these differences is how to touch or wash our feet the view of Shiite according to this verse and valid narrations from prophet Muhammad [pbuh] and Ahl Al-bayt [as] is this that, feet must be touched , because this sentence [wash your faces and your hands up to the elbow ] is the factor of the word [feet] and the word [ feet] refers to the word [heads] ,in this case the meaning of verse is this:" wipe your feet and heads" thus, the verdict of head and feet is "WIPE “ on the other hand some of valid narrations from prophet Muhammad [PBUH] and his Ahl Al-bayt confirm this opinion of Shiite and indicate that prophet [PBUH] would perform wudu like this so, the act of Shiite is accordance with Holy Quran 's decree and the method of prophet [PBUH]. some of narrations of Ahl Al-bayt[as] which are related to wipe feet and head were searched in separated files. ACCORDING TO SHIITE NARRATIONS, IF FEET ARE WASHED OR WIPED WHILE PERFORMING WUDU? The view of some Sunni is that feet are washed. their main reason is this that the word [feet] is object for the word [wash] which is in previous sentence.it means they believe that the word [washing] is the factor for the word {feet} not the word [wipe] which in the same sentence. in response to the misconception of these guys, Ibn Al-hazm a sunni famous scholar says: سْأَلَةٌ وأما قَوْلُنَا في الرِّجْلَيْنِ فإن الْقُرْآنَ نَزَلَ بِالْمَسْحِ (وَامْسَحُوا برؤوسكم ((برءوسكم)) وَأَرْجُلَكُمْ) وَسَوَاءٌ قرىء (قرئ) بِخَفْضِ اللاَّمِ أو بِفَتْحِهَا هِيَ على كل حَالٍ عَطْفٌ على الرؤوس (الرءوس) إمَّا على اللَّفْظِ وإما على الْمَوْضِعِ لاَ يَجُوزُ غَيْرُ ذلك لأنه لاَ يَجُوزُ أَنْ يُحَالَ بين الْمَعْطُوفِ وَالْمَعْطُوفِ عليه بِقَضِيَّةٍ مُبْتَدَأَةٍ وَهَكَذَا جاء عَنِ ابْنِ عَبَّاسٍ نَزَلَ الْقُرْآنُ بِالْمَسْحِ يَعْنِي في الرِّجْلَيْنِ في الْوُضُوءِ وقد قال بِالْمَسْحِ على الرِّجْلَيْنِ جَمَاعَةٌ من السَّلَفِ منهم عَلِيُّ بن أبي طَالِبٍ وابن عَبَّاسٍ وَالْحَسَنُ وَعِكْرِمَةُ وَالشَّعْبِيُّ وَجَمَاعَةٌ وغيرهم (غيرهم) وهو قَوْلُ الطَّبَرِيِّ but our opinion about feet ' s decree is this that, wiping feet has been sent down in Holy Quran it means what is written in Quran is this that feet must be wiped. the word [feet] whether its fourth letter is majroor [feet]or with fathe [feet ]in both cases it refers to [heads] , this reference is whether to the word or place [if it refers to the word [heads] , since its Erab is majroor (heads) , the word [feet] must be read majroor (feet) and if it refers to the place of [heads] since the word "heads" is in the position of subject , and its Erab is mansoob," feet" must be read mansoob (feet]and any thing except what was told is incorrect, because a new matter could not be raised between referred word and reference and it 's been quoted by "Ibn Abbas" according to "Holy Quran" feet 's decree is wiping a group of ancients like :Ali [as] , Ibn Abas , Hasan basri, Akrame, shabi and some other one believe in touching feet. Al-Zahery, Ali Ibn Ahmad Ibn Saed Ibn Hazm aboo Ahmad [died in 456 Hejira], almahali , v 2, P 56, SEARCED BY: lajanat ahya Al-toras Al-arabi , PUBLISED BY: Dar Al-afaghAl- jadidah – Beirut according to valid narrations that have been quoted in Sunni valid resources, Prophet Muhammad [PBUH] and Commander of faithful [as] and some of companions , performed wudu like Shiite.. in this writing , we present these narrations along with the scan of books to the honorable readers. A: SEARCHING ABOUT PROPHIT MUHAMMED 'S [PBUH] wudu. The manner of Prophet [PBUH] in wudu has been quoted by some of companions. we limit ourselves to the expression of some methods in short COMMANDER OF FAITHFUL 'S [AS] NARRATION : Ahmad Ibn Hambal quotes a narration from Commander of faithful [AS] that Prophet Muhammad [PBUH] would rub his feet: حدثنا عبد اللَّهِ حدثني أبي ثنا وَكِيعٌ ثنا الأَعْمَشُ عن أبي إِسْحَاقَ عن عبد خَيْرٍ عن عَلِىٍّ رضي الله عنه قال كنت أَرَى ان بَاطِنَ الْقَدَمَيْنِ أَحَقُّ بِالْمَسْحِ من ظَاهِرِهِمَا حتى رأيت رَسُولَ اللَّهِ صلى الله عليه وسلم يَمْسَحُ ظَاهِرَهُمَا. " Abd Al- kheir has quoted from Ali [as] that he said: i thought palm of feet has advantage over their top , till i saw that Prophet [PBUH] wiped over his feet Al- emam Ahmad ibn Hanbal , v 1 , p 95 , searched by : shaeeb Al- arnoot- adel morshed, Al-Resalah institute CORRECTING THE NARRATION BY RESEARCHERS OF THE BOOK: researchers of this book " shaeeb AL-ARNOT- Adel morsed " have corrected this narration in foot note. the text of narration is as follows 1: حديث صحيح بمجموع طرقه " this narration is valid considering it all sides in the book " mosnaf" Ibn Abi Sheibah :narration is as follows : حدثنا وَكِيعٌ عَنِ الأَعْمَش عن أبي إِسْحَاقَ عن عبد خَيْرٍ عن عَلِيٍّ قال لو كان الدِّينُ بِرَأْيٍ كان بَاطِنُ الْقَدَمَيْنِ أَحَقَّ بِالْمَسْحِ على ظَاهِرِهِمَا وَلَكِنْ رَأَيْت رَسُولَ اللهِ صلي الله عليه وسلم مَسَحَ ظَاهِرَهُمَا " Ali [AS] said: if religion is on base on vote and comment, wiping palm of feet has advantage over wiping their top , but I saw prophet [PBUH] who wiped over his feet. Ibn Abi sheiba, Abdollah Ibn Muhammad , mosnaf Ibn Abi Sheiba , v 1, P 25 , searched by: Hamad Ibn Abdollah Al-joma, Muhammad Ebrahim Al- heidan. [2]IBN ABAS NARRATION ] VALID DOCUMENT the author of the book "AL-FAVAED" quotes Prophet 's wudu from "Ibn Abbas" as follows حَدَّثَنِي مُحَمَّدُ بْنُ غَالِبٍ، قَالَ: حَدَّثَنِي عَبْدُ الصَّمَدِ، قَالَ: ثنا وَرْقَاءُ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: أَلَا أُحَدِّثُكُمْ بِوُضُوءِ النَّبِيِّ قَالَ: فَمَضْمَضَ مَرَّةً مَرَّةً، وَاسْتَنْشَقَ مَرَّةً مَرَّةً، وَغَسَلَ وَجْهَهُ مَرَّةً، وَيَدَيْهِ مَرَّةً، وَمَسَحَ بِرَأْسِهِ وَرِجْلَيْهِ. “Ata Ibn yasar" quotes from "Ibn Abbas": do you want me to aware you of Prophet 's wudu? “ibn Abbas” said: prophet [PBUH] washed his mouth and nose twice by water ,and washed his face and hands once , then he wiped his head and feet Al-shafei, Muhammad Abdullah Ibn Ebrahim [died in 354 Hegira] , Al-favaed book,v 4, P 364, searched by: halami kamel Asad Abd Al-hadi , publisher: Dar Ibn Al-jozi, saudiarabia/ Al-Riyadh , first edition : 1417 Hejira CORRECTING THE DOCUMENT OF THE NARRATION BY RESEARCHER researcher of the book , writes [in the foot note] that the document of this narration is valid . ROFA,E IBN RAFE 'S NARRATION: [VALID DOCUMENT] quoted by "Majed"," Rofae Ibn Rafe" has expressed that Prophet [PBUH] would perform wudu, he says: حدثنا محمد بن يحيى ثنا حَجَّاجٌ ثنا هَمَّامٌ ثنا إسحاق بن عبد اللَّهِ بن أبي طَلْحَةَ حدثني عَلِيُّ بن يحيى بن خَلَّادٍ عن أبيه عن عَمِّهِ رِفَاعَةَ بن رَافِعٍ أَنَّهُ كان جَالِسًا عِنْدَ النبي صلى الله عليه وسلم فقال إِنَّهَا لَا تَتِمُّ صَلَاةٌ لِأَحَدٍ حتى يُسْبِغَ الْوُضُوءَ كما أَمَرَهُ الله تَعَالَى يَغْسِلُ وَجْهَهُ وَيَدَيْهِ إلى الْمِرْفَقَيْنِ وَيَمْسَحُ بِرَأْسِهِ وَرِجْلَيْهِ إلى الْكَعْبَيْنِ " Yahya Ibn Khallad" has quoted from his uncle "Rofae", that i met Prophet Muhammad [PBUH], he said : no one 's praying is correct unless ,the acts of wudu are done as god has ordered. washing face as well as hands until elbow, wiping head and feet until the bulge Al-Gazvini, Muhammad Ibn yazid Abo Abd-Allah [died : 275 Hegira] , sonan Ibn majeh , v 1, p 291 .searched by ;Shaeb Al-anvar, Adel Moshed. Al-resalah institute CORRECTING OF THE NARRATION Shuaib Al-arnoot , the researcher of this book has corrected the documentary of this narration in footnote VALID DOCUMENTS " ALBANI" has corrected this narration as well , in his commentary over " sunan Ibn MAje" "Abu Davood" has quoted this narration in his "sunan" as well, and the researcher of this book, has corrected this narration. and "Albani" believes in his commentary on "Abu Davood sunan " that this narration is correct: "Daremi" has written this narration in his book and the researcher of the book believes that its document is correct. OSMAN 'S NARRATION [ WITH VALID DOCUMENTS ] third caliphate of Sunni has quoted Prophet 's [PBUH] wudu and emphasized that prophet [PBUH] would rub his feet. this narration has been quoted through different way: FIRST WAY this narration has been written in " musnad of ahmad " with valid document حدثنا عبد اللَّهِ حدثني أبي ثنا بن الأشجعي ثنا أبي عن سُفْيَانَ عن سَالِمٍ أبي النَّضْرِ عن بُسْرِ بن سَعِيدٍ قال أتى عُثْمَانُ الْمَقَاعِدَ فَدَعَا بِوَضُوءٍ فَتَمَضْمَضَ وَاسْتَنْشَقَ ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثاً وَيَدَيْهِ ثَلاَثاً ثَلاَثاًثُمَّ مَسَحَ بِرَأْسِهِ وَرِجْلَيْهِ ثَلاَثاً ثَلاَثاً ثُمَّ قال رأيت رَسُولَ اللَّهِ صلى الله عليه وسلم هَكَذَا يَتَوَضَّأُ يا هَؤُلاَءِ أَكَذَاكَ قالوا نعم لِنَفَرٍ من أَصْحَابِ رسول اللَّهِ صلى الله عليه وسلم عِنْدَهُ "Yasir Ibn sa,ad says: Osman told :bring water to perform wudu. then he washed his mouth and nose. then he washed [touch] his face and hands for three times . then herubed his head and feet and said: i saw Prophet Muhammad [PBUH] who perform wudu like this. O people, Did he perform wudu like this? they said : yes . Osman quoted it for some of Prophet 's companions who were there. Al-emam Ahmad Ibn Hambal, musnad of Amad Ibn Hambal, v 1 v1 , p 523 , SEARCHED BY: Shaeb Al-arnoot, Al-resalah inestitute. researcher writes in the footnote that the document of this narration is hasan(good( {1} hasan documents. :1hasan document SECOUND WAY: it 's been quoted by "Hamran ibn Aban " with valid documents that " Osman " would rub his feet and emphasized that Prophet 's wudu is like this. حدثنا محمد بن بِشْرٍ قال حدثنا سَعِيدُ بن أبي عَرُوبَةَ عن قَتَادَةَ عن مُسْلِمِ بن يَسَارٍ عن حُمْرَانَ قال دَعَا عُثْمَانَ بِمَاءٍ فَتَوَضَّأَ ثُمَّ ضَحِكَ فقال ألا تَسْأَلُونِي مِمَّا أَضْحَكُ قالوا يا أَمِيرَ الْمُؤْمِنِينَ ما اضحكك قال رَأَيْت رَسُولَ اللهِ صلى الله عليه وسلم تَوَضَّأَ كما تَوَضَّأْت فَمَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ ثَلاَثًا وَيَدَيْهِ ثَلاَثًا وَمَسَحَ بِرَأْسِهِ وَظَهْرِ قَدَمَيْهِ Musannaf Ibn Abi sheibah, V 1, P 16 " Mosnad ahmad and Mosnad Bazar this narration has been quoted in: AL shybany, Abo Abd- Allah Ahmad ibn Hanbal (d. 241 AH), Musnad of Ahmad ibn Hanbal, vol. 1, p 58, Publisher: Institute Qrtbh Egypt Albzar, Abu Bakr Ahmad ibn Amr ibn Abdul Khaliq (d. 292 AH), bah Alzkhar (Albzar Musnad) vol. 2, p. 74,searched by : Mahfooz Rahman Zain Ali, Publisher: Institute of UlumAl-Quran - Beirut, Madinah house: first edition , 1409 Hejira Heisami " one of Sunni rejal scholars ,after quoting the narration, says: رواه البزار ورجاله رجال الصحيح وهو في الصحيح باختصار this narration has been quoted by " Bezar" and abu naeim in " halayh alawlya " and abu yaeli Majma Al-ravaed , V 1, P 229. after quoting the narration, Suyuti writes: [حم، والبزار حل ، ع ، وصحَّح] this narration has been quoted by : Ahmad ibn hanbal , bezar, Abo naem in Helya Al-olya and it 's been corrected. Suyuti, Jalal al-Din Abou Al -Fazl Abd al-Rahman ibn Abi Bakr (died IN 911 e), jame Al-ahadith , v 15, p 197 THIRD WAY: Ibn Kazameh" has quoted from " shaghigh Ibn Salameh" that" OSMAN " would touch his feet and say : Prophet 's wudu was like this. أخبرنا أبو طاهر نا أبو بكر نا يعقوب بن إبراهيم الدورقي حدثنا خلف بن الوليد حدثنا إسرائيل عن عامر بن شقيق عن شقيق بن سلمة عن عثمان بن عفان أنه توضأ فغسل وجهه ثلاثا واستنشق ثلاثا ومضمض ثلاثا ومسح برأسه وأذنيه ظاهرهما وباطنهما ورجليه ثلاثا وخلل لحيته وأصابع الرجلين وقال هكذا رأيت رسول الله صلى الله عليه وسلم يتوضأ. " Shaghigh Ibn salameh" has quoted that " Osman " performed wudu , washed his face , inside his nose and his mouth for three times. then, he touched front-end and back-end of his nose for three times and said: i saw that Prophet [PBUH] would perform ablution like this Ibn khazime Al-salami Al- meysabory, Abu bakr Muhamad Ibn eshagh [died 331 Hejira]. Sahih Ibn khazimah , v 1 p 78, searched: Muhamad Mostafa , publisher :Al- maktab Al-islami. beyrut-1390 Hejigira. this narration has valid document too and has been quoted in "Sahih Ibn Khazime 's book and he himself has written about the validity of this book in the preface . مختصر المختصر من المسند الصحيح عن النبي صلى الله عليه وسلم بنقل العدل عن العدل موصولا إليه صلى الله عليه وسلم من غير قطع في أثناء الإسناد ولا جرح في ناقلي الأخبار التي نذكرها بمشيئة الله تعالي god willing, I will mention to part of "Masnad sahih 's narrations from Prophet Muhammad [PBUH] which have been quoted by just narrators, from just narrators till it reaches to Prophet[PBUH] without interruption in the document of narration Ibn Khazimeh sahih , v 1 , p 3 so far its been proven by some of companions ' testimony that Prophet Muhammad [PBUH] would wipe his feet while performing wudu . though, the number of narrations are a lot but we adequate to quoting some of them. COMMANDER OF FAITHFUL 'S ABLUTION Commander of faithful [AS] is among people whose their act , tradition and manner are proof for Shiite and Sunni. like Prophet [PBUH] he would rub his feet while performing wudu. Nazal Ibn sabreh [valid narration] Ahmad Ibn Hanbal has written following narration in his book that expresses Ali 's [AS] wudu حدثنا عبد اللَّهِ حدثني أبو خَيْثَمَةَ وثنا إِسْحَاقُ بن إِسْمَاعِيلَ قَالاَ ثنا جَرِيرٌ عن مَنْصُورٍ عن عبد الْمَلِكِ بن مَيْسَرَةَ عَنِ النَّزَّالِ بن سَبْرَةَ قال صَلَّيْنَا مع علي رضي الله عنه الظُّهْرَ فَانْطَلَقَ إلى مَجْلِسٍ له يَجْلِسُهُ في الرَّحَبَةِ فَقَعَدَ وَقَعَدْنَا حَوْلَهُ ثم حَضَرَتِ الْعَصْرُ فَأُتِىَ بِإِنَاءٍ فَأَخَذَ منه كَفًّا فَتَمَضْمَضَ وَاسْتَنْشَقَ وَمَسَحَ بِوَجْهِهِ وَذِرَاعَيْهِ وَمَسَحَ بِرَأْسِهِ وَمَسَحَ بِرِجْلَيْهِ ... nzal ibn sabreh says: i said noon prayer with Ali [AS] then he went to his place in koufa squar and we sat around him until the time of Asr prayer . they brought water for him .he got some water, washed his mouth and nose then he wiped his face and hands , head and feet musnad of Ahmad Ibn Hanbal v 1, p 159. the researcher of this book says that the document of this narration is valid and emphasizes in footnote. valid documents Talyasi" has written this narration with little bit difference as follows: حدثنا أبو داود قال حدثنا شعبة قال أخبرني عبد الملك بن ميسرة قال سمعت النزال بن سبرة يقول صلى علي الظهر في الرحبة ثم جلس في حوائج الناس حتى حضرت العصر ثم أتى بكوز من ماء فصب منه كفا فغسل وجهه ويديه ومسح على رأسه ورجليه .. " nazal Ibn Sareh says: Ali [AS] said noon prayer in kufa a square , then he sat to solve people 's problems until the time of Asr prayer came up then they brought water , he poured some water over his face , washed his hands and wiped his head and feet mosnad Al-tayalesi , v 1 , p22. the researcher of the book [Mohamad Ibn Al-mohsen turki] says that the document of narration is valid and writes. valid HADITH Abd khayr 's narration quoted by " Tahavi" , "Abd khayr" who is one of Commander of faithful 's followers " says": Ali [AS] wiped over his feet while performing wudu : حدثنا أبو أُمَيَّةَ قال ثنا محمد بن الأَصْبَهَانِيِّ قال أنا شَرِيكٌ عن السُّدِّيِّ عن عبد خَيْرٍ عن عَلِيٍّ رضي الله عنه أَنَّهُ تَوَضَّأَ فَمَسَحَ على ظَهْرِ الْقَدَمِ وقال لَوْلاَ أَنِّي رَأَيْت رَسُولَ اللَّهِ صلى الله عليه وسلم فَعَلَهُ لَكَانَ بَاطِنُ الْقَدَمِ أَحَقَّ من ظَاهِرِهِ. "Abd Khayr " has quoted of Ali [AS] that he rubed over his feet performing wudu and said: if i had not seen that Prophet [PBUH ] would do so , indeed, palm of foot would have advantage over top of it for wiping. Al Tahawi Hanafi, Aboujl Ahmed bin Mohammed bin Salama (died in 321 Hejira] Sharh Maeani al-athar, c. 1, p. 35, searched by : Mohammad Najjar Zuhri, publisher: Publishers of scientific books - Beirut, Edition: First, 1399 as you saw, according to the valid narrations in Sunni resources , Prophet [PBUH] and Commander of faithful [as] would wipe their feet , it means the same decree which is gotten from the sixth verse of sura "maedeh" as it was confessed by some of Sunni scholars. and Shiites believe that feet must be wiped, on based on Holy Quran 's decree and following Prophet [PBUH]. in continue we 'll search about washing feet in wudu. C: searching and reviewing the narrations about washing feet against above narrations , Sunni resources have quoted other narrations from Commander of faithful, Ibn Abas and Osman that mention to washing feet, thus, the contrary of above subjects is proven. the narrations of washing feet by Commander of faithful. FIRST NARRATION Ibn Shabih Kufi writes: حدثنا أبو الأَحْوَصِ عن أبي إِسْحَاقَ عن أبي حَيَّةَ قال رَأَيْت عَلِيًّا تَوَضَّأَ فَأَنْقَى كَفَّيْهِ ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا وَذِرَاعَيْهِ ثَلاَثًا وَمَسَحَ بِرَأْسِهِ ثُمَّ غَسَلَ قَدَمَيْهِ إلَى الْكَعْبَيْنِ ثُمَّ قام فَشَرِبَ فَضْلَ وَضُوئِهِ ثُمَّ قال إنَّمَا أَرَدْت أَنْ أُرِيَكُمْ طُهُورَ رسول اللهِ صلى الله عليه وسلم says: I saw Ali [as] performing wudu , he washed palm of his hands then he washed his face and hands for three times and wiped his head then he washed his feet until bulge , then he got up , drank rest of water and said: i wanted to show the method of Prophet 's wudu Ibn Abi Shybh Al-kufy, Abu Bakr Abdullah bin Muhammad (d. 235 AH), the Book Musannaf per Al-ahadys , vol. 1, p. 16, research: the star Kamal Yosuf. Publisher: maktab Al-roshd- Riyadh, first edition 1409 Hegira reviewing the narration in the first look this narration is in contradictory with previous narrations. one of the conditions of contradictory is this that both of narrations must be at the same level in term of validity. but here, it 's not like that because , the documents of former narrations were valid but following narrations are not only against Holy Quran but their documents are weak .[ one narrator has been weakened in the document of narration. Abu es,hagh Sabi,i: this narrator is called: “modallas” (some who falsifies narrations) by Sunni scholars. that 's why that his narrations are not acceptable . "Mobar Kafuri" writes about him: ومن التابعين الذين كانوا موصوفين بالتدليس معروفين به قتادة ... وعمرو بن عبد الله السبيعي. Ghetadeh and Abu ES,hagh Sabi,i" are among followers who are known as "MUDALLAS". Mobarkfuri, Abu al-Alaa Mohammed Abdul Rahman bin Abdul Rahim (d. 1353 AH), Tofat Al-ahvzy , vol. 1, p. 19, of Dar Al kotob – Beirut. Ibn Molaghen writes: وأبو إسحاق السبيعي كان مدلسًا. Abu es,hagh was a "mudallas”. Ansari Shafei, SE Abu Hafs Omar bin Ali bin Ahmed known as Ibn molaghan died 804 AH]Bader Al monir fi takhrig Al ahadith , , v 3, p. 634, searced by : Mustafa Abul Gheitand Abdullah bin Suleiman and Yasser bin Kamal, publisher : Dar al-Hegirah for Publishing and distribution - Riyadh-Saudi Arabia, Edition: first, 1425 Hegira mobarakfuri emphasizes several times after quoting narration that he was modallas. قلت في إسناده أبو إسحاق السبيعي وهو مدلس. tohfat Al akhozi v 3 p 70 in another place he has emphasized that he is modallas and says in addition: that he got confused at the end of his life. he had mental disorder قوله (حديث بن عباس حديث غريب) وفي إسناده أبو إسحاق السبيعي وهو مدلس ورواه عن عبد الله بن سعيد بالعنعنة ومع هذا فقد اختلط باخره. Tohfat Al-ahvazi v 3 . p 513 Abd,al,lah ibn Muhammad esfahani says about him that he would falsify [ TADLIS] a lot and has weaken his narration. بعد دراسة إسناد هذا الحديث تبين أنه بهذا الإسناد ضعيف لأن فيه أبو إسحاق السبيعي مدلس مكثر من التدليس. after searching about the document of this narration we will find out that this narration is weak because "Abu ES,hagh Sabie" who his name is in the document is" MODALLAS li 'usbihani, eabd alllah bin muhammad bin jaefar bin hiaan (DIED IN 369), 'akhlaq alnnabi wadabih, V 1, P 313 - 316, SEARCHED BY : salih bin muhammad alwnyan, PUBLISHER : dar al-muslim , , FIRT EDITION: 1998 and in another place this sentence has been written: بعد دراسة إسناد هذا الحديث تبين أنه بهذا الإسناد ضعيف لأن فيه علي بن عابس ضعفه العلماء وكذا أبو إسحاق السبيعي مدلس وهو كثير التدليس ولم يصرح بالسماع after searching the document , we found out that document is weak, because "Ali Ibn Abes" is in the document and scholars has weaken him and " Abu ES,hagh Sabi,e " is mudallas Akhlagh Al-nabi va Adabeh V 3 . p 72 Al-bani wahhabi" known as " Muhammed Ibn Ismail " by wahhabies , makes remark in a documentary discussion about a narration that "Abu ES,hagh" is in its document قلت : وهذا إسناد ضعيف... أما الإسناد ؛ فله علتان والأخرى : عنعنة أبي إسحاق الهمداني - واسمه عمرو بن عبد الله السبيعي - ؛ فإنه مدلس أيضاً ، وقد كان اختلط I say: the document of this narration is weak ..... but the weakness of document has problem from two sides. another problem is this that Abu Es,haq narration is mu,an,an. " mu,an,an the meaning of mu,an,an is: The narrator has qouted Hadith(narration) from former narrator with “An”(from) word and hasn’t expressed hearing the narration. His name was “Amr Ibn Abdullah sabi,ee”. Because he was deceiver too and involved sense disorder. Albany, Mohammed Nasser Eddin, silsilat al 'ahadith alddaeifat walmawdueat wa 'athariha alssayiy fi al 'ummati, ation, Publisher: Knowledge House, Riyadh - the Kingdom of Saudi Arabia, Edition: First, Year of Publication: 1412/1992 قال شعبة بن الحجاج التدليس أخو الكذب ... سمعت شعبة يقول التدليس في الحديث أشد من الزنا ولأن أسقط من السماء أحب الي من ان ادلس... وقال ثنا جدي قال سمعت الحسن بن علي يقول سمعت أبا أسامة يقول خرب الله بيوت المدلسين ما هم عندي الا كذابون... حماد بن زيد يقول التدليس كذب Shiite says that ."tadlis" and " lying " are brothers ... in an other expression Shiite says: falsifying is worse than adultery. if i fall of the sky it will be easier for me than falsifying Abu Osameh said : god destroy the ". just lie.Hamad Ibn Zeid says: tadlis is lying. nothing " of house of Falsifiers” there is nothing between them except lie ... Hammad Ibn Zeid says: “Tadlis and lie are same”. Baghdadi, Abu Bakr Ahmed bin Ali bin Thabit al-Khatib (died in 463 H), sufficiently in the science fiction, part 1,p.355,searched by: Abuabdallah Alsourgui, Hamdi IbrahimMadani, Publisher: Scientific Library – Medina in addition to the weakening of the document , if even above narrative is valid , it 's in contradictory with the valid narratives that mention to touching the feet by Commander of faithful SECOND NARRATION: FROM Abd qair the review of the narrative as it was said , with the admission of Sunni scholars like " Ibn Hazm Andolusi" god 's decree in Quran IS wiping [over] both feet . so this narrative is contradictory with Quran and secondly is against another valid narrative that was quoted by { Abd Khayr} , because it has been emphasized that Ali [AS] wiped over his feet , and another narrative confirms this concept. THIRD NARRATIVE : FROM IMAM HUSSEIN (AS) Abd Al-razzagh San,ani has narrated an other narrative through 'Ahl bayt[PBUH] that Commander of faithful washed his feet while performing wudu عَنِ ابْنِ جُرَيْجٍ، قَالَ: أَخْبَرَنِي مَنْ أُصَدِّقُ، أَنَّ مُحَمَّدَ بْنَ عَلِيِّ بْنِ حُسَيْنٍ، أَخْبَرَهُ قَالَ: أَخْبَرَنِي أَبِي، عَنْ أَبِيهِ، قَالَ: دَعَا عَلِيٌّ بِوَضُوءٍ فَقُرِّبَ لَهُ " فَغَسَلَ كَفَّيْهِ ثَلاثَ مَرَّاتٍ قَبْلَ أَنْ يُدْخِلَهُمَا فِي وَضُوئِهِ، ثُمَّ مَضْمَضَ ثَلاثًا، وَاسْتَنْشَقَ ثَلاثًا، ثُمَّ غَسَلَ وَجْهَهُ ثَلاثًا، ثُمَّ غَسَلَ يَدَهُ الْيُمْنَى إِلَى الْمِرْفَقِ ثَلاثًا، ثُمَّ الْيُسْرَى كَذَلِكَ، ثُمَّ مَسَحَ بِرَأْسِهِ مَسْحَةً وَاحِدَةً، ثُمَّ غَسَلَ رِجْلَهُ الْيُمْنَى إِلَى الْكَعْبَيْنِ ثَلاثًا، ثُمَّ الْيُسْرَى كَذَلِكَ، ثُمَّ قَامَ قَائِمًا، فَقَالَ لِي: نَاوِلْنِي، فَنَاوَلْتُهُ الإِنَاءَ الَّذِي فِيهِ فَضْلُ وَضُوئِهِ فَشَرِبَ مِنْ فَضْلِ وَضُوئِهِ قَائِمَا فَعَجِبْتُ، فَلَمَّا رَآنِي عَجِبْتُ، قَالَ: لا تَعْجَبْ، فَإِنِّي رَأَيْتُ أَبَاكَ النَّبِيَّ يَصْنَعُ مِثْلَ مَا رَأَيْتَنِي أَصْنَعُ، ... it 's been quoted from Imam Hussein [AS] that Ali [AS] asked water for wudu, They brought water and he washed his hands before performing wudu. then he washed his mouth and inside his nose for three times, then washed his face and his right and then left hands until elbow for three times . and wiped over his head once , then he washed his right and left foot for three times , then he got up and said: bring water and I did , he drank rest of the water . i got surprised ,he said : do not get surprised , I saw yourgrand father Prophet Muhammad [PBUH] who did so as I did San 'aani, Abu Bakar Abdul Razak bin Hammam (died in 211 H), Al musanef , v 1, p. 40, searced by : Habib Rahman maximum, Publisher: Islamic office - Beirut, Edition: Second 1403 REVIEWING OF THE NARRATION This narrative is like previous narrative , firstly it 's in contradictory with Quran , secondly it’s against valid narratives quoted by Commander of faithful [AS] about Prophet 's [PBUH] wudu Ibn abbas WASHING FOOT BY there is an narration that he washed his feet in wudu حدثنا محمد بن عبد الرَّحِيمِ قال أخبرنا أبو سَلَمَةَ الْخُزَاعِيُّ مَنْصُورُ بن سَلَمَةَ قال أخبرنا بن بِلَالٍ يَعْنِي سُلَيْمَانَ عن زَيْدِ بن أَسْلَمَ عن عَطَاءِ بن يَسَارٍ عن بن عَبَّاسٍ أَنَّهُ تَوَضَّأَ فَغَسَلَ وَجْهَهُ ثم أَخَذَ غَرْفَةً من مَاءٍ فَمَضْمَضَ بها وَاسْتَنْشَقَ ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَجَعَلَ بها هَكَذَا أَضَافَهَا إلى يَدِهِ الْأُخْرَى فَغَسَلَ بِهِمَا وَجْهَهُ ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَغَسَلَ بها يَدَهُ الْيُمْنَى ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَغَسَلَ بها يَدَهُ الْيُسْرَى ثُمَّ مَسَحَ بِرَأْسِهِ ثُمَّ أَخَذَ غَرْفَةً من مَاءٍ فَرَشَّ على رِجْلِهِ الْيُمْنَى حتى غَسَلَهَا ثُمَّ أَخَذَ غَرْفَةً أُخْرَى فَغَسَلَ بها رِجْلَهُ يَعْنِي الْيُسْرَى ثُمَّ قال هَكَذَا رأيت رَسُولَ اللَّهِ صلى الله عليه وسلم يَتَوَضَّأُ. A,ta Ibn yasar says: Ibn Abbas performed wudu. then he got some water , washed his face and nose. then he did it again and pour water on his other hand and washed his face with both hands . then he got bunch of water and washed his right and lef hands , then he wiped his head and poured water on his left and right feet and washed them .at the end he said I saw Prophet [PBUH] who performed wudu like me Bukhari Aljafee, Abuabdallah Mohammed bin Ismail (died 256 H), Sahih Bukhari, V 1, p. 65, SEARCHED BY: d. Mustafa Deeb Albga, Publisher: Dar Ibn Kathir, Al-Yamamah - Beirut, Edition: Third 0.1407 to 1987 CONTRADICTION BETWEEN THIS NARRATION WITH IBN ABBAS NARRATIONS ABOUT WIPING IN QURAN Ibn Abi Sheibah and Ibn Maje have quoted from Ibn Abbas that he denied washing feet and believes that wiping is god 's decree حدثنا بن عُلَيَّةَ عن رَوْحِ بن الْقَاسِمِ عن عبد اللهِ بن مُحَمَّدِ بن عَقِيلٍ عن الرُّبَيِّعِ ابْنَةِ مُعَوِّذِ بن عَفْرَاءَ قالت أَتَانِي بن عَبَّاسٍ فَسَأَلَنِي عن هذا الحديث تَعْنِي حَدِيثَهَا الذي ذَكَرَتْ أنها رَأَتْ النبي صلى الله عليه وسلم تَوَضَّأَ وَأَنَّهُ غَسَلَ رِجْلَيْهِ قالت فقال بن عَبَّاسٍ أَبَى الناس إِلاَّ الْغَسْلَ وَلاَ أَجِدُ في كِتَابِ اللهِ إِلاَّ الْمَسْحَ Rabi" Maooz Ibn Afra 's daughter says: Ibn Abbas came to me and asked about this narration(that she saw that praphit [PBUH] who washed his feet in wudu) Rabii says: Ibn abbas said: people wash their feet in wudu despite of Quran 's decree is wiping. Ibn Abi Shaybah Kufi, Abu Bakr Abdullah bin Mohammed (died in 235 H), Al-musnaf book in conversations and effects, V 1, p. 27,searched by: Kamal Yusuf whale, publisher:Rushd Library - Riyadh, Edition: First, 1409 alquzwini, Abuabdallah Muhammad ibn Yazid (died in 275 H), Sunan Ibn Majah, C 1, p. 156,searched by: Mohamed Fouad Abdul Baqi, Publisher: Dar Al-Fikr – Beirut the document of this narration is valid. Ahmad Ibn Abu Albakr writes , after quoting the narration : هذا إسناد حسن رواه ابن أبي شيبة في مصنفه the document of narration is hasan that Abi Sheibah has quoted in his book Al-Kanani, Ahmed bin Abu Bakar bin Ismail [died in 840 e), misbah alzzujajat fi zawayid abn majih , v 1 , p. 66, to achieve: Mohammad Al muntaqaa Akoshnawa, Publisher: Dar Al Arab - Beirut, SECON EDITION 1403 an other narration has been quoted from Ibn Abbas that he believes touching not washing عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ قَتَادَةَ، عَنْ جَابِرِ بْنِ زَيْدٍ أَوْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: " افْتَرَضَ اللَّهُ غَسْلَتَيْنِ وَمَسْحَتَيْنِ، أَلا تَرَى أَنَّهُ ذَكَرَ التَّيَمُّمَ؟ فَجَعَلَ مَكَانَ الْغَسْلَتَيْنِ مَسْحَتَيْنِ، وَتَرَكَ الْمَسْحَتَيْنِ ". قَالَ مَعْمَرٌ: وَقَالَ رَجُلٌ لِمَطَرٍ الْوَرَّاقِ، مَنْ كَانَ يَقُولُ الْمَسْحُ عَلَى الرِّجْلَيْنِ؟ قَالَ: فُقَهَاءُ كَثِيرٌ. Jaber or Akrameh has quoted from Ibn Abbas : god has necessitate twice washing and wiping. do not you see that god has cited tayammum ? instead of twice washing has mentioned to twice wiping. Moammar has said : some said to Matr Varagh : who believes in wiping ? He said: many scholars believe it masnaf eabd alrrzzaq, v 1 , p 19 in another narration ibn Abbas has said عبد الرزاق عن بن جريج قال أخبرني عمرو بن دينار أنه سمع عكرمة يقول قال بن عباس الوضوء مسحتان وغسلتان. Akarameh has quoted that Ibn Abbas said: wudu has two wiping and washing. masnaf eabd alrrzzaq, v 1 , p 19 SECOND RESPONSE: THIS NARRATION IS IN CONTRADICTORY WITH CORRECT NARRATION In the part of Prophet 's wudu in this writing it was said through Ata ibn Yasar" quoted That Prophet [PBUH] wiped his feet but this opposition narration, cites By Ibn Abbas Them, and these narrations are in contradictory. And we prove that this narration has Been corrected by researcher of the book 3. Washing feet by osman There is a narration that Osman would wash his feet حدثنا عبد اللَّهِ حدثني أبي ثنا يَعْقُوبُ ثنا أبي عَنِ بن إِسْحَاقَ حدثني محمد بن إبراهيم بن الحرث التيمي عن مُعَاذِ بن عبد الرحمن التيمي عن حُمْرَانَ بن أَبَانَ مولى عُثْمَانَ بن عَفَّانَ قال رأيت عُثْمَانَ بن عَفاَّنَ دَعَا بِوَضُوءٍ وهو على بَابِ الْمَسْجِدِ فَغَسَلَ يَدَيْهِ ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ وَاسْتَنْثَرَ ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثَ مَرَّاتٍ ثُمَّ غَسَلَ يَدَيْهِ إلى الْمِرْفَقَيْنِ ثَلاَثَ مَرَّاتٍ ثُمَّ مَسَحَ بِرَأْسِهِ وَأَمَرَّ بِيَدَيْهِ على ظَاهِرِ أُذُنَيْهِ ثُمَّ مَرَّ بِهِمَا على لِحْيَتِهِ ثُمَّ غَسَلَ رِجْلَيْهِ إلى الْكَعْبَيْنِ Hamran ibn gholam has said: I saw Osman who asked water for wudu. He washed his hands, poured water in his mouth. Then he washed his face thrice, then washed his hands until elbow thrice, then he wiped his head , and he put his hand on his ear and then his beard , then he washed his feet until ka,bein(bulge of on the feet) Musnad Ahmad Ibn Hanbal, V 1, P 68 After quoting the narration, Heithami says that its document is valid قلت رواه أحمد وهو في الصحيح باختصار ورجاله موثقون. Haythami, Abolhassan Ali bin Abi Bakr (died in 807 Hegira) majmae alzzawayid wamunabae alfawayid, v 1, p. 229, Publisher: Dar Al Rayyan Heritage / Dar Arab writers - Cairo, Beirut - 1407. REVIWEING THE NARRATION: CONTRADICTORY WITH OTHER NARRATIONS This narration is in contradictory with Quran and other narrations that were cited at the first of the article. “ SEARCHING ABOUT PROPHET wudu. FINAL RESULT VALID narrations that were quoted from Sunni’ sources prove that, Prophet Mohammad [ PBUH] and Commander of faithful [AS] would wipe their feet in wudu but opposing narrations : FIRSTLY: most of them are weak in term of document. SECONDLY: even if their documents are valid , they are in contradictory with Quran and other valid narrations and can not stand against them And important point is this that some opposing narrations have been quoted by one person. Like Hamran Ibn Aban narration that quote “ Osman’s” wudu THIRDLY: some of Prophet’s companions like : Commander of faithful [ AS ] Ibn Abbas and folowers and many of Sunni scholars believe in TOUCHING feet . so any Muslim person should do accordance with Qurans’ order and Prophet’s[PBUH] and Ahl Al-bayt’s orders. Source: http://www.valiasr-aj.com/english/shownews.php?idnews=366
  5. There are numerous saying by Imam Ali (as) on a variety of topics. He has inspired millions around the world. Starting a thread in commemoration of Imam Ali (as) whereby requesting ShiaChatters to post quotes from others (Muslim, Non-Muslim, etc.) on what they say about Imam Ali (as). One I came across recently: Sa’sa’a bin Suhan was one of Imam Ali’s companions and a renowned and consummate orator; he was commended by the famous man of letters, al-Jahidh. When he wanted to congratulate the Imam on his election to the office of Caliphate, he said something to the Imam that was different from what all the other people said, thus, “O Ali! You adorned the caliphate with splendour. You are the source of its pride. It granted you neither grandeur nor pride. The caliphate was in need of a person of your calibre, and yet you were not in need of its [allure]. I, therefore, congratulate the caliphate because your name has become synonymous with it; I do not applaud you because you have become the Caliph!”
  6. Imam Ali (as) wrote to Salman al Farsi (ra) : To continue, surely, the likeness of this world is that of a snake: it is soft to touch, and deadly poisonous. The ignorant child is distracted by it, and the one with understanding and intellect is cautious of it. So turn away from what fascinates you in it, for how little of it stays with you.
  7. The man of knowledge is the one who recognizes that what is known is very little compared to what is not known, and as a result he considers himself ignorant, and accordingly he increases his efforts to know more by going out in search of knowledge.
  8. In reply to some one who posed Imam Ali (as) a difficult question, Imam Ali (as) said : 'Ask in order to understand, and do not ask in order to find fault, for surely the ignorant man who wants to learn resembles a man of knowledge, and surely a man of knowledge who wants to be difficult resembles an ignorant man who wants to find fault. '
  9. Man is a social being, it means he has to live among people, and to live among others has some certain requirements. One of the most important requirements is respecting others rights. It is clear that when you live among people, you have some limitations and you cannot behave as you wish! For instance, if your home is in an apartment complex, you are not allowed to make noise whatever you want. Second example can be brought about driving a car. There are many cars on the street and all of them want to drive in a relax environment, so it is not good to horn unreasonable and very much. There are many examples that you can find with a little attention. One of the most complete sentence in this regard is the sentence of Imam Ali (A.S): “make yourself the judge between you and the others. Like for the others what you like for yourself and dislike for them what you dislike for yourself … Whatever you think as being bad for the others to do, think of it as being bad for you too to do. Deal with people in a way as you like them to deal with you. Do not talk about what you do not know well. Do not say to the others what you do not like to be said to you.” ((Nahj-ul-Balagha / The letter of 31)
  10. Ghadeer - Meaning of Mawla: Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?”People cried and answered: "Yes, O’ Messenger of God.”Then Prophet (S) held up the hand of ‘Ali and said: "Whoever I am his Mawla, ‘Ali is his Mawla. O’ God, love those who love him, and be hostile to those who are hostile to him." ألَسْتُ أولى بالمؤمنين من أنفسهم؟ قالوا بلى يارسول الله. قال: من كنت مولاه فعلي مولاه. اللهم وال من والاه و عاد من عاداه. Some of the Sunni references: (1) Sahih Tirmidhi, v2, p298, v5, p63 (2) Sunan Ibn Maja, v1, pp 12,43 (3) Khasa’is, by al-Nisa’i, pp 4,21 (4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371 (5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370, 372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators) (6) Fada’il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572 (7) Majma’ al-Zawa’id, by al-Haythami, v9, p103 (from several transmitters) (8) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50 (9) Tafsir al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19 (10) Tarikh al-Khulafa, by al-Suyuti, pp 169,173 (11) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213, v5, p208 (12) Usdul Ghabah, by Ibn Athir, v4, p114 (13) Mushkil al-Athar, by al-Tahawi, v2, pp 307-308 (14) Habib al-Siyar, by Mir Khand, v1, part 3, p144 (15) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p26 (16) al-Isabah, by Ibn Hajar al-Asqalani, v2, p509; v1, part1, p319, v2, part1, p57, v3, part1, p29, v4, part 1, pp 14,16,143 (17) Tabarani, who narrated from companions such as Ibn Umar, Malik Ibn al-Hawirath, Habashi Ibn Junadah, Jari, Sa’d Ibn Abi Waqqas, Anas Ibn Malik, Ibn Abbas, Amarah,Buraydah,... (18) Tarikh, by al-Khatib Baghdadi, v8, p290 (19) Hilyatul Awliya’, by al-Hafiz Abu Nu’aym, v4, p23, v5, pp26-27 (20) al-Istiab, by Ibn Abd al-Barr, Chapter of word "ayn”(‘Ali), v2, p462 (21) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, pp 154,397 (22) al-Mirqat, v5, p568 (23) al-Riyad al-Nadirah, by al-Muhib al-Tabari, v2, p172 (24) Dhaka’ir al-Uqba, by al-Muhib al-Tabari, p68 (25) Faydh al-Qadir, by al-Manawi, v6, p217 (26) Yanabi’ al-Mawaddah, by al-Qudoozi al-Hanafi, p297 ... And hundreds more. Meaning of Mawla: As per the above hadith the prophet is Mawla of believers and the same is Ali Mawla of the believers. First we should look the prophet has what characteristics being Mawla of believers in order to derive its real meaning for the Imam Ali? The Prophet is Mawla of believers; First I make this clear that he prophet is the seal of the prophets and there is no prophet after him. لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا Ye have indeed in the Apostle of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah. (33:21) But he has declared himself Mawla of the believers, so that we should find specific characteristics attributed to him in relation to the believers قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ٣١} : Say: "If ye do love Allah follow me: Allah will love you and forgive you your sins for Allah is Oft-Forgiving Most Merciful." (3:31) قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ ۖ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَٰفِرِينَ {٣٢} 003:032 Say, ‘Obey Allah and the Messenger.’ But if they turn away, indeed Allah does not like the faithless. ٢٠ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوْا۟ عَنْهُ وَأَنتُمْ تَسْمَعُونَ ٢٤_٥٤ قُلْ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ ۖ فَإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُم مَّا حُمِّلْتُمْ ۖ وَإِن تُطِيعُوهُ تَهْتَدُوا۟ ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ ٤٧_٣٣ ۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَلَا تُبْطِلُوٓا۟ أَعْمَٰلَكُمْ 008:020 O you who have faith! Obey Allah and His Messenger, and do not turn away from him while you hear [him]. 024:054 Say, ‘Obey Allah, and obey the Messenger.’ But if you turn your backs, [you should know that] he is only responsible for his burden and you are responsible for your own burden, and if you obey him, you will be guided, and the Messenger’s duty is only to communicate in clear terms. 047:033 O you who have faith! Obey Allah and obey the Messenger, and do not render your works void. ٣_١٣٢ وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ ٥_٩٢ وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ ۚ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ 003:132 and obey Allah and the Messenger so that you may be granted [His] mercy. 005:092 And obey Allah and obey the Messenger, and beware; but if you turn your backs, then know that Our Messenger’s duty is only to communicate in clear terms. ٨_٤٦ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَنَٰزَعُوا۟ فَتَفْشَلُوا۟ وَتَذْهَبَ رِيحُكُمْ ۖ وَٱصْبِرُوٓا۟ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ 008:046 And obey Allah and His Messenger, and do not dispute, or you will lose heart and your power will be gone. And be patient; indeed Allah is with the patient. ٦٤_١٢ وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ ۚ فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ 064:012 Obey Allah and obey the Messenger; but if you turn away, then Our Messenger’s duty is only to communicate in clear terms. يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُقَدِّمُوا۟ بَيْنَ يَدَىِ ٱللَّهِ وَرَسُولِهِۦ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ 049:001 O you who have faith! Do not venture ahead of Allah and His Messenger, and be wary of Allah. Indeed Allah is all-hearing, all-knowing. Similarly for imam Ali being Mawla: “Obey Allah and messenger” / (who is also mawla). So obeying the Mawla is mandatory. Thus confirms that the meaning of Mawala as given in Ghaderr narration is leader who is to be followed/Obeyed, like for the prophet who is also Mawla of believers. Thus confirming that Imaam Ali is Mawla of believers and he is the leader after the prophet and he should be obeyed with the same authority as that of the prophet on believers. Hadith Manzlia: The Messenger of Allah said to ‘Ali: "Your position to me is like the position of Aaron (Haroon) to Moses, except that there shall be no Prophet after me" أنتَ مني بمنزلة هارون من موسى إلا إنَّهُ لا نبيَّ بعدي Sunni References: (1) Sahih al-Bukhari, Arabic-English version, Traditions 5.56, 5.700 (2) Sahih Muslim, Arabic, v4, pp 1870-71 (3) Sunan Ibn Majah, p12 (4) Musnad Ahmad Ibn Hanbal, v1, p174 (5) al-Khasa’is, by al-Nisa’i, pp 15-16 (6) Mushkil al-Athar, by al-Tahawi, v2, p309 The hadith is recorded in two Sahiheen. It is graded as Sahih: by many sunni scholars., وَلَقَدْ قَالَ لَهُمْ هَٰرُونُ مِن قَبْلُ يَٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ ۖ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى {٩٠} 020:090 Aaron had certainly told them earlier, ‘O my people! You are only being tested by it. Indeed your Lord is the All-beneficent. So follow me and obey my command!’ This verse was revealed describing the Haroon told his people that they should follow him and obey him. If we look in the quran then this word فَٱتَّبِعُونِى has been used only in two verses of quran. First in the verse 3:31 as given below where the prophet Muhammad saww has said that the Muslims should follow him. قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ {٣١} 003:031 Say, ‘If you love Allah, then follow me; Allah will love you and forgive you your sins, and Allah is all-forgiving, all-merciful.’ In the light of Hadith Manzila Imam Ali has same relation with the Prophet as Haroon has to Musa. The quran confirms that haroon was minister / adviser and successor after Musa like wise as per hadith Manzila Imam Ali is minister and successor after the Prophet Muhammad saww. Also the verse (20:90) "Fatab-uni" confirms that the Children of Israel should follow Haroon in succession to Mosa as likewise Imam Ali should be followed in succession of Muhamamd saww. Also the people should obey Imam Ali likewise they were ordered to obey haroon as. يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا {٥٩} 04:059 O you who have faith! Obey Allah and obey the Messenger and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Messenger, if you have faith in Allah and the Last Day. That is better and more favorable in outcome. كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ مُبَٰرَكٌۭ لِّيَدَّبَّرُوٓا۟ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ 038:029 [This is] a blessed Book that We have sent down to you, so that they may contemplate its signs, and that those who possess intellect may take admonition. ألَسْتُ أولى بالمؤمنين من أنفسهم؟ قالوا بلى يارسول الله لنَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ The Prophet has more authority over the believers than themselves. (33:36) Thus it confirms that Mawla has more authority over believers than themselves. This is the real meaning of Mawla who is Leader after the prophet Muhammad saw. And Imam Ali is Mawla (Leader) of believers.
  11. Assalamu Alaykum, This is my first post, I have attempted to place this in the correct forum/sub-forum. Please forgive me if I have not done so, Insha Allah. I have a question to respectfully ask, and I do not intend to disrespect any person. There are certain parts of Nahjol Balaghaa that have led me to question and enquire further. It is truly the peak of eloquence, however, I cannot pretend that there are not some areas which have upset my view of Imam Ali - without tainting all the positive things, I thought I might enquire about one particular section which troubled me, and insha Allah someone may be able to offer their own view. Whatever your view may be, I would appreciate your contribution. In letter 54, 'To Talha and az-Zobayr through Emraan bn al-Hosayn al-Khozaai' [28] the explanatory notes tell of Imam Ali setting aside a slave girl from the one-fifth of "chomps" (?) received by Imam. Four of his men decided to complain to the Prophet PBUHAHP and he replied "What do you want me to do to Ali?" - repeating thrice - and then "surely Ali is from me and I am from him, and after me he is the Master of all the believers." Reading this really upset me - on so many occasions I look towards Ahlul Bayt and on so many days the wise words of Imam Ali AS have been uplifting. The other theme which is occasionally evident throughout NB, is Imam Ameer Al Momineen's stance on women being weak minded - I am always affected when I come across those expressions and similar ones, as I have achieved much without males in my life, and at times my conditioned has even been worsened by males. Also, with regard to women not being able to be trusted - I have come across many men who would forget about morality for this world - some part of me wants to believe that the Imam was refering ro his time and era in particular, and that if he saw the condition of societies today and the state of men, he might have said otherwise. I apologise for the length, and Insha Allah this has not offended anybody. I do not want to give up on Islam and Ahlul Bayt, hence the reason for my writing. Wa'alaykum Wassalam Blessings from Australia
  12. Salaam dear brothers and sisters, One of my Sunni friends told me something obscure (at least for me). He described to me a happening during the time of rassulallah (s.a.w.w). He said that once imam ali(a.s) missed his asr prayer and he came crying to the prophet about this. the prophet then order the sun to go back, and it did go back. This way he was able to correct this and pray asr on time. This is what he says is the reason why we shias combine our prayers. it may not be exactly what he said but as the friend told me this quite a while back, this is what i remembered. I just want to know if there is anything similar to this event that exists in hadith books. and how am i suppose to reply him in this regard. Jazakallah kair in advance for your patience and reply. wasalaam.
  13. Salaam all, I have gathered a few questions which have come to my mind and I would very much be interested in hearing the shia school of thought side. If the questions come across offensive, this is in no way my intention so please do not take it aggressively. Also, if points could be backed up with Quran and Hadith it would be preferred. 1) If Shia'ism is the closest method of seeking nearness to Allah - why are Sunnis in charge of Makkah & Medina etc? 2) How can the Prophet (pbuh) have spent his whole life amongst his companions (namely those who are known as the caliphs today) and loved the Sahaba when they were going to carry out acts which are claimed by the Shia school of thought - surely Allah (swt) would have prevented/informed him if this were to be the case? 3) It says in Qur'an Majeed in Sooratun Nasr that we will see the Deen of Allah being accepted in multitudes, which we are seeing today. However people are predominantly following the majority school, sunnism - could this be an indication that this school of thought is that which is nearest to reach Allah (swt)? I have more questions but will take it a bit at a time. Thank you in advance to all those who offer an intellectual insight.
  14. 28 Merits specifically for Imam Ali (as) The following is taken from the book Al-Qatra by Sayed Ahmad Mustanbat Vol. 2, Pg. 205, Hadith. 57 From the book ‘Al-Majmoe al-Raiq min azhaar al-Hadaiq’, 100 merits specifically for Amir al-Momineen (as), from those which Shaikh Sadooq narrated on the day of Ghadeer in the year 361 Hijri, with the chain of narrators going up to the Prophet (saww) about those merits which Allah (swt) chose specifically for Amir Al-Momineen (as). And from those I have chosen 28 merits: أن الله تعالى خلقه من نور عظمته، كما قال النبي: خلقت أنا و عليّ من نور واحد Allah (swt) created Imam Ali (as) from the light (noor) of His greatness/Majesty, as the Prophet (saww) has said, "I and Ali were created from a single light (noor)." أنه كان يعبد الله في أصلاب آبائه و أرحام امهاته من لدن آدم Imam Ali (as) worshiped Allah (swt) in the loins of His forefathers and wombs of his mother's since Adam (as). أنه لما وُلد ظهر نور من عنان السماء إلي ظهر الكعبة، و سقطت الأصنام الّتي كانت على الكعبة [على وجوها]، و صاح إبليس و قال: ويل للأصنام و عبدتها من هذا المولود When Imam Ali (as) was born, light (noor) appeared from the sky to the surface of the Ka'ba. And the idols that were upon the Ka’ba fell down [upon their faces]. And Iblees cried out saying, 'Woe be to the Idols and its worshipers from this new born' أنه [كان] يفسّر حديث رسول الله و يذكر حديث كلّ نبيّ. Imam Ali (as) used to explain (do tafseer) of the sayings (hadith) of the Prophet (saww) and He used to narrate (or remember?) the sayings (hadith) of all the Messengers. أنه عيبة علم رسول الله. Imam Ali (as) is the container of the knowledge of the Prophet (saww). أنه مفرّج الكرب عن وجه رسول الله. Imam Ali (as) was the one to drive away distress/worries from the face of the Prophet (saww). أنه شبيه عيسى بن مريم في دلالته إلّا النبوّة Imam Ali (as) is similar to Isa bin Maryam (as) in his proofs except for Prophet Hood. أنه شبيه أيّوب في صبره Imam Ali (as) is similar to Ayyub (as) in his patience. أنه شبيه إبراهيم في سخائه Imam Ali (as) is similar to Ibraheem (as) in his generosity. أنه شبيه داود في قوّته و صوته Imam Ali (as) is similar to Dawood (as) in his power/strength and in his voice. أنه شبيه سليمان في بهجته و ملكه Imam Ali (as) is similar to Sulayman (as) in his splendor/beauty and his supremacy. أنه شبيه لقمان في حكمته Imam Ali (as) is similar to Lukman (as) in his wisdom. أنه شبيه إسماعيل في تسليمه و صدقه Imam Ali (as) is similar to Ismaeel (as) in his acceptance/submission and honesty. أنه شبيه نوح في إجابة دعائه Imam Ali (as) is similar to Nooh (as) in the acceptance of his prayer. أنه شبيه ذي النون في أمره Imam Ali (as) is similar to Yunus (as) in his affairs. أنه شبيه رسول الله في قضائه إلّا النبوّة Imam Ali (as) is similar to the Prophet (saww) in his judgement/ruling except for Prophet Hood. أنه كان [في الغزوات] جبرئيل عن يمينه، و ميكائيل عن يساره، و ملك الموت بين يديه فلا يرجع حتّى يفتح الله عليه. Imam Ali (as) when in battles, had Jibraeel on his right side and Mikaeel on his left side and the angel of death in front of Him. And He did not return until Allah (swt) granted victory upon Him. أنه أوّل من يدعى باسمه يوم القيامة Imam Ali (as) is the first one to be called by His name on the day of Judgement. أن الملائكة تتقرّب إلى الله [تعالى] بولايته The angels seek nearness to Allah (swt) by means of Wilayat of Imam Ali (as). أنه قالع باب الخيبر الرامي به خلف ظهره أربعين ذراعاً ثمّ جعله جسراً، [حمله] على كفّه حتّى عبّر [عليه] جميع العسكر Imam Ali (as) uprooted the door of Khaibar and threw it behind his back to a distance of 40 arm’s length. Then made it a bridge, carrying it upon the palm of his hand until all the soldiers crossed over. أنّ ولايته عرضت على بقاع الأرضين، فمن قبل ولايته طاب و زكا، و من لم يقبل صار سباخاً The Wilayah of Imam Ali (as) was put forth to parts of the earth. So those parts that accepted His Wilayah become beautiful and pure. And those who did not accept His Wilayah became salty land (not supporting any growth) أنّ ولايته عرضت على النبات، فما قبل ولايته صار نافعاً للناس، و من لم يقبل صار سمّاً قاتلاً The Wilayah of Imam Ali (as) was put forth to the plants. So those that accepted His Wilayah became beneficial/useful for the people and those that did not accept His Wilayah became poisonous killing. أنّ القمر كلّمه ليلة القدر The moon talked to Imam Ali (as) on night of Qadr. استغناؤه عن جميع الناس و افتقارهم إليه في العلوم Imam Ali (as) was free (in no need) from all the people and the people were in need of Imam Ali (as) in knowledge. أنّه كان مع كلّ نبيّ سرّاً و مع رسول الله جهراً Imam Ali (as) was along with all the Prophets secretly and with Prophet Mohammad apparently. أنّ حلقة باب الجنّة إذا ضربت طنّت و قالت: يا عليّ When the ring of the door of paradise is hit/struck, it rings and says ‘Ya Ali’. أنّ شجرة طوبى في الجنّة في داره، و أغصانها في دور المؤمنين. The tree of Tooba in Paradise is in the house of Imam Ali (as) and its branches are in the houses of the believers. أنّه كتاب الله الناطق. Imam Ali (as) is the book of speaking book of Allah (swt). [Source: Al-Majmoe al-Raiq min azhaar al-Hadaiq, Vol. 2, Pg. 320] http://www.marefateahlebait.com/know-the-ahlul-bait/28-merits-specifically-for-imam-ali-as
  15. 786. Hi, Salam-Aleikum... I been hearing about this website for months from my brother but I just never went on it but now that I am finally taking my new journey of becoming a better Muslim seriously.... I want to know what some of your favorite quotes from the Najal Balaga or any quotes you heard from one of the 12 Imams are? One of my favorite quote that I am always drawing on papers and et cetra is by Imam Ali (a.s.) "Be like the flower that gives its fragrance to even the hand that crushes it" Thank you for answering !
  16. بسم الله الرحمن الرحیم If Imam Ali(AS) is the true successor of the holly prophet Muhammad(SA), why his name hasn't mentioned in Quran? This question is asked very much, but it is needed to say the idea behind this question was untrue from its very basic, but Shia and Sunni scholars mentioned one verse that contains Imam Ali(AS)'s name. The question is what is this verse? Surah Maryam verse 50: وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِیًّا And We gave them of Our mercy, and we made for them a reputation of high honor.(عَلِیًّا(ALi) translated to High while it is a name) Here is the story of this verse: Prophet Abraham(AS) asked Allah for a لِسَانَ صِدْقٍ (a reputation of honor) which is mentioned in Surah Ash-shu'ara verse 84: وَ اجْعَلْ لِی لِسانَ صِدْقٍ فِی الْآخِرِینَ And grant me a reputation of honor among later generations. And its aistajabat(response) mentioned in 50th verse of Surah Maryam.It's aistajabat is not only for Abraham(AS) but for Issac(AS) and Jacob(as) and as it seems for all of the prophets. But there r plenty hadeeth for this field,14 in Shia sources and 1 in Sunni sources and one or two in Zaydie sources can be seen. The firm Hadeeth by sheikh Sadoq in Kamal Al-din(in arabic): حدثنی أبی و محمدُ بن الحسن (رضی الله عنهما) قالا: حدثنا سعدُ بن عبد الله، عن یعقوبَ بن یزید، عن محمدِ بن أبی عُمَیر، عن هِشام بن سالم، عن أبی بصیر، عن أبی عبد الله (علیه السلام)، قال: ... ثم غاب إبراهیم علیه السلام الغیبة الثانیة حین نفاه الطاغوت عن مصر فقال: (وأعتزلکم وما تدعون من دون الله وأدعوا ربی عسى ألّا أکون بدعاء ربی شقیا) فقال الله تقدس ذکره بعد ذلک - (فلما اعتزلهم وما یعبدون من دون الله وهبنا له إسحق ویعقوب وکلا جعلنا نبیا ووهبنا لهم من رحمتنا وجعلنا لهم لسان صدق علیا[مریم/49و50]) یعنی به علی ابن أبی طالب علیه السلام لأن إبراهیم علیه السلام کان قد دعا الله عز وجل أن یجعل له (لسان صدق فی الآخرین[الشعراء/84]) فجعل الله عز وجل له ولإسحاق ویعقوب (لسان صدق علیا) یعنی به علیا علیه السلام. translation:After the second time that Abraham(AS) steped out of Egypt and became abscent. said: "And I will leave you and those you invoke other than Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy."(Maryam 48) So after Abraham's dua, Allah said:"So when he had left them and those they worshipped other than Allah , We gave him Isaac and Jacob, and each [of them] We made a prophet."(Maryam 49) And We gave them of Our mercy, and we made for them a reputation of high honor.(Ash-shu'ara 84) [After "(and we made for them a reputation of high honor)وجعلنا لهم لسان صدق علیّاً" Imam Sadeq(AS) said:"It means to Ali(AS)] And this sentence means that Allah meant Ali(AS) by using علیا, because Abraham(AS) asked Allah to put in his line a reputation of high(Ali) honor so Allah put for him and Issac and Jacob a reputation of high(Ali) honor who is Ali(as). ALi bin Abraham's firm Hadeeth in Tafsir Qomi: Ali bin Abraham mentions a hadeeth from Imam Hassan Al-Askari(AS):"وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِیًّا means Amir Al-mo'minin (AS)" In sunni sources: Hakem Haskani one of the sunnis famous interpreters mentions a hadeeth in his book "Shavahid al-tanzil leqava'id al-tafzil"(شواهد التنزیل لقواعد التفضیل) the it somehow the description of Verse 84 of Ash-shu'ara surah: Prophet(SA) said: On the night that they took me to Mi'raj, Gabriel was carrying me on his right wing, I was asked:"Whom you made your sucessor for the residents of earth?" I answered:"The best of them Ali ibn Abi Talib my brother my friend my son in law and uncle's son.I was told:"O Muhammad(SA) Do u love him?"I said:"Yes o creator of all" I was told:"Love him and order your umat(nation) to love him, certainly I am the Highest Ali(علی اعلی) and i gave him his name by derivating -one of-my names and named him Ali(AS), So Gabriel descended and said:"Allah says salam to you and tells you:"Read". I said "What do i Read?" He said:"وَ وَهَبْنا لَهُمْ مِنْ رَحْمَتِنا، وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِیًّا":And We gave them of Our mercy, and we made for them a reputation of high honor who is Ali(AS). There was many other Haidths in the original text but i think these would suffice for those who have eyes to see. If there is any mistake in translation forgive me for my bad English. source(it is a persian site):http://masaf.ir/View/Contents/22360/%DA%86%D8%B1%D8%A7-%D9%86%D8%A7%D9%85-%D8%B9%D9%84%DB%8C-(%D8%B9%D9%84%DB%8C%D9%87-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D9%85)-%D8%AF%D8%B1-%D9%82%D8%B1%D8%A2%D9%86-%D9%86%DB%8C%D8%A7%D9%85%D8%AF%D9%87-%D8%A7%D8%B3%D8%AA%D8%9F
  17. Can someone provide me with a SAHIH sunni chain of ali(as) giving zakat while in ruku. http://www.shiapen.com/comprehensive/verse-wilayah/analysing-chains-narrations.html ALL OF THESE HADITH were discovered to be weak by Wahabi Ccan someone please find me just one with a sahih chain, not disconnected and is on the authority of a prominent sunni companions
  18. We Shia, have two sources of guidance that our fiqh is based upon:- #1- The Quran - They Quran supersedes EVERYONE and EVERYTHING regardless of whomever it is, simply because its Word of Allah himself and no one can supersede Allah's word. #2- AhleBayt - Prophet Muhammad being the highest authority in hierarchy of AhleBayt by far, for being chosen the last and final Messenger, and then the Imams of his house hold. If any of the imams has been attributed to have said something that contradicts the Quran and/or Prophet Muhammad, that hadith is to be rejected and considered false since Imams will not go against the laws of the Quran or Nabi. Similarly If Nabi is attributed to have said something that contradicts Quran, in that case that hadith is to be considered false and rejected, since - its our belief is that - Nabi would never go against the Quran. Only Quran can not be abrogated by anyone or anything. The case of Umm Ayesha according to Quran and AhleBayt: #1 - The Quran: Allah knew about all the events are to take place in future, he knew Imam Ali and Umm Ayesha are going to go to war with each other in which Imam Ali is going to be on Haq, He knew that Umm Ayesha is going to declare war on Imam Ali due to Caliphs Othman's killing and everything else, he knew what the future is going to bring because he is the creator of that future,and still he commands us "The Prophet is closer to the Believers than their own selves, and his wives are their mothers." (Quran 33:6) - hence Umm Ayesha. #2- AhleBayt : Imam Ali in Nahjul Balagha Sermon #155 clearly mentions "As regards a certain woman, she is in the grip of womanly views, and malice is boiling in her bosom like the furnace of the blacksmith. If she were called upon to deal with others as she is dealing with me she would not have done it. (As for me), even hereafter she will be allowed her original respect, while the reckoning (of her misdeeds) is an obligation on Allah". Source: Nahjul Balagha - Sermon #155 (About the malice by Ayesha and warning the People of Basra about what to occur) In Conclusion: Our Imam, Imam Ali is clearly commanding us that Umm Ayesha is full of hated towards him and mentions that if it was someone else besides Imam Ali himself, she would not act the way she did but then he commands us that she should be given the ORIGINAL RESPECT - which implies treat her like there was not war or hatred among us. Further more he leaves her case to God for his to take care of it. Based on these two, In conclude, we have to show respect towards Umm Ayesha and am interested in your comments on it? Any comments?
  19. Imam Ali, an ordinary man in sunni hadith? 3671حدثنا محمد بن كثير أخبرنا سفيان حدثنا جامع بن أبي راشد حدثنا أبو يعلى عن محمد بن الحنفية قال قلت لأبي أي الناس خير بعد رسول الله صلى الله عليه وسلم قال أبو بكر قلت ثم من قال ثم عمر وخشيت أن يقول عثمان قلت ثم أنت قال ما أنا إلا رجل من المسلمين (Bukhari) Narrated Muhammad bin Al-Hanafiya: I asked my father ('Ali bin Abi Talib), "Who are the best people after Allah's Apostle ?" He said, "Abu Bakr." I asked, "Who then?" He said, "Then 'Umar. " I was afraid he would say "Uthman, so I said, "Then you? He said, "I am only an ordinary person. Reference Volume 5, Book 57, Number 20: (Sahih Bukhari) This statement given in hadith for Imam Ali an ordinary person, needs verification in the light of Quran and hadith: A- Verses of Quran: 1. 1- Verse of Purification: 1.1 Safiyyah the daughter of Shaybah narrates that Ayeshah (رضي الله عنها) said, “The Holy Prophet (SAW) came out one morning wearing a cloak which had camel saddles woven on to it with black wool. Then Hasan bin Ali (RA) came and the Holy Prophet (SAW) took him under the cloak, then Husain (RA) came and entered beneath it with the Holy Prophet (SAW). Then Fatimah (سلام اللہ علیھا) came and the Holy Prophet (SAW) took her under the cloak. Next Ali (كرم الله وجهه) came and the Holy Prophet (SAW) also included him beneath it. Then the Holy Prophet Muhammad (SAW) recited the verse, ‘Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,’ (al-Ahzab 33:33).” References ►Muslim, as-Sahih (4:1883#2424) ►Ibn Abi Shaybah, al-Musannaf (6:370#36102) ►Ahmad bin Hambal, Fadail-us-sahabah (2:672#1149) ►Ibn Rahawayh, al-Musnad (3:678#1271) ►Hakim, al-Mustadrak (3:159#4705) ►Bayhaqi, as-Sunan-ul-kubra (2:149) ►Tabari, Jami-ul-bayan fi tafsir al-Quran (22:6,7) ►Baghawi, Maalim-ut-tanzil (3:529) ►Ibn Kathir, Tafsir-ul-Quran al-azim (3:485) ►Suyuti, ad-Durr-ul-manthur fit-tafsir-bil-mathur (6:605) 1.2 Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA)and covered them with a cloak. Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.” References ►Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787) ►Ahmad bin Hambal, al-Musnad (6:292) ►Ahmad bin Hambal, Fadail-us-sahabah (2:587#994) ►Bayhaqi related it with slightly different words in as-sunan-ul-kubra (2:150). ►Hakim, al-Mustadrak (2:451#3558) ►Hakim, al-Mustadrak (3:158#4705) ►Tabarani, al-Mujam-ul-kabir (3:54#2662) ►Tabarani, al-Mujam-ul-kabir (9:25#8295) ►Tabarani, al-Mujam-ul-awsat (4:134#3799) ►Baihaqi, al-Itiqad (p.327) 1.3 عن أبي سعيد الخدري رضي الله عنه في قوله: (إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ) قال: نزلت في خمسة: في رسول الله صلى الله عليه وسلم و علي و فاطمة و الحسن و الحسين رضى الله عنهم Abu Saeed Khudri (RA) has said about the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house’!…”, that it was revealed in honour of the following five personalities: the Messenger of Allah (SAW), Ali (كرم الله وجهه), Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA). References ►Tabarani, al-Mujam-ul-awsat (3:380#3456) ►Tabarani, al-Mujam-us-saghir (1:231#375) ►Ibn Hayyan, Tabaqat-ul-muhadditheen bi Asbhan (3# 384) ►Khateeb Baghdadi, Tareekh Baghdad (10:278) ►Tabari, Jami-ul-bayan fi tafsir al-Quran (22:6) 1.4 Imam Suyuti narrates: Narrated by Imam Tirimdhi and he declared it “SAHIH”.. Imam Ibn Jarir, Ibn Mundhir and Imam Hakim who also declared it “SAHIH” plus Imam Ibn Murduya and Baihaqi in his Sunnan narrate from the route of Umm Salama (ra) who said: This ayah was revealed in my house when in the house were present Fatima, Ali, Hassan and Hussain (Ridhwan Allaho Ajmain). The Prophet (Peace be upon him) covered them in his own cloak and then said: (O Allah) these are my Ahlul Bayt, remove all abomination from them and make them pure and spotless [Tafsir Dur ul Munthur, Volume No. 5, Page No. 563] 1.5 Ans bin Malik (RA) narrates that when the Holy Prophet (SAW) used to come out for Fajr (dawn) prayer, as he passed the door of Fatimah (سلام اللہ علیھا), he used to say, “O ‘people of the house’, perform your prayer”and then he used to recite the following verse from the Holy Quran: “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house’! (the Prophet’s family) and to totally purify you,” References ►Tirmidhi, al-Jami-us-sahih (5:352#3206) ►Ahmad bin Hambal, al-Musnad (3:259,285) ►Ahmad bin Hambal, Fadail-us-sahabah (2:761#1340, 1341) ►Ibn Abi Shaybah, al-Musnnaf (6:388#32272) ►Shaybani, al-Aahad wal-mathani (5:360#2953) ►Abd bin Humaid, al-Musnad (p.367#1223) ►Hakim, al-Mustadrak (3:172#4748) ►Tabarani, al-Mujam-ul-kabir (3:56#2671) ►Bukhari related it from Abul Hamra in al-Kuna (p.25# 205). In the tradition this routine of the Prophet (A) was carried out for a period of nine months. ►Abd bin Humayd has related the same tradition from Bukhari in al-Musnad (p.173# 475). [al-Ahzab 33:33] (he did this) for six months. Thus it is confirmed that Imam Ali is included in Ahl albayat AS k he is kept pure by Allah swt, he is not an ordinary man. 2. Verse of Guardianship / Wilaya: Most of the hadīth-scholars have described the tradition given below in the mode of revelation of the verse: إنَّمَا وَلِيُّكُمُ اللهُ وَرَسُوْلُه وَالَّذِيْنَ آمَنُوا الَّذِيْنَ يُقِيْمُوْنَ الصَّلاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَ [Quran, al-Mā’idah 5:55] (Surely your Wali is Allāh and His Messenger and (along with them) are the believers who establish prayers, pay zakāh and bow down (in humility before Allāh (SWT)) عن عمار بن ياسر رضي الله عنه، يقول: وقف على علي بن أبي طالب رضي الله عنه سائل وهو راكع في تطوع، فنزع خاتمه فأعطاه السائل، فأتى رسول الله صلى الله عليه وآله وسلم، فأعلمه ذالك، فنزلت على النبي صلى الله عليه وآله وسلم هذه الآية: {إنَّمَا وَلِيُّكُمُ اللهُ وَرَسُوْله وَالَّذِيْنَ آمَنُوا الَّذِيْنَ يُقِيْمُوْنَ الصَّلاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَ} فقرأها رسول الله صلى الله عليه وآله وسلم، ثم قال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه “It is narrated by ‘Ammār bin Yāsir (RA) that a beggar came up to ‘Alī (RA) and stood beside him. He was kneeling in prayer. He (the beggar) pulled out his ring and he gave the ring to the beggar. Then ‘Alī (RA) called on the Prophet (SAW) and told him the news.At this occasion, this verse was revealed to him: (Surely your Wali/friend is Allāh and His Messenger and (along with them) are the believers who establish prayers, pay zakāh and bow down (in humility before Allāh (SWT)). Allāh’s Messenger (SAW) read out the verse and said: One who has me as his master has ‘Alī as his master. O Allāh! Be his friend who befriends him (‘Alī) and be his enemy who is his enemy.” References: ►Tabarānī related it in al-Mu‘jam-ul-awsat (7:129, 130 # 6228), al-Mu‘jam-ul-kabīr (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and in al-Mu‘jam-us-saghīr (1:65) ►Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372) ►Hākim, al-Mustadrak (3:119, 371 # 4576, 5594) In the light of the above verse, it is confirmed that Imam Ali is Master of Believers and he is not an ordinary man. 3. Verse of Mubahila: فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ {٦١} then let us pray earnestly, and call down Allah’s curse upon the liars.’‘Come! Let us call our sons and your sons, our women and your women, our souls and your souls,003:061 Should anyone argue with you concerning him, after the knowledge that has come to you, say, 3.1 al-Suyuti who was a great Sunni scholar, wrote: In the above verse (3:61), according to what Jabir Ibn Abdillah al-Ansari (the great companion of the Prophet) said, the word "sons”refers to al-Hasan and al-Husayn, the word "women”refers to Fatimah, and the word "our selves”refer to the Prophet and ‘Ali. Thus ‘Ali is referred as "the self”of the Prophet (Nafs of the Prophet). Reference: al-Durr al-Manthoor by al-Hafidh Jalaluddin al-Suyuti, v2, p38 3.2 Muslim and al-Tirmidhi both confirm the above incident, and recorded the following tradition in their authentic collections of traditions: Narrated Sa’d Ibn Abi Waqqas: ...And when the verse 3:61 was revealed, the Prophet called ‘Ali, Fatimah, al-Hasan, and al-Husayn. Then the Prophet said: "O Lord! These are my family members (Ahli)." Sunni references: • Sahih Muslim, Chapter of virtues of companions, section of virtues of ‘Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32. • Sahih al-Tirmidhi, v5, p654 • al-Mustadrak, by al-Hakim, v3, p150, who said this tradition is authentic based on the criteria set by two Shaikhs, al-Bukhari and Muslim. • Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p25 Hadith for Virtues of Imam Ali: 1. The Prophet (صلى الله عليه وآله وسلم) gave the Flag to Ali bin Abi Talib (RA) whom Allah and his Apostle love Narrated Salama: Ali happened to stay behind the Prophet and (did not join him) during the battle of Khaibar for he was having eye trouble. Then he said, "How could I remain behind Allah's Apostle?" So 'Ali set out following the Prophet , When it was the eve of the day in the morning of which Allah helped (the Muslims) to conquer it, Allah's Apostle said, "I will give the flag (to a man), or tomorrow a man whom Allah and His Apostle love will take the flag," or said, "A man who loves Allah and His Apostle; and Allah will grant victory under his leadership." Suddenly came 'Ali whom we did not expect. The people said, "This is 'Ali." Allah's Apostle gave him the flag and Allah granted victory under his leadership. Reference Volume 5, Book 57, Number 52: (Sahih Bukhari) 2. The Analogy between Aaron and Moses (Peace be upon them both) Reference: Book 001, Number 0141: (Sahih Muslim) No one but a believer would love me, and none but a hypocrite would nurse grudge against me. Zirr reported: 'Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that 3. Believers love Hadrat Ali whereas hypocrites nurse grudge against him Reference: Book 031, Number 5916: (Sahih Muslim) what Aaron was unto Moses? Sa'd reported Allah's Apostle (may peace be upon him) as saying to 'Ali: Aren't you satisfied with being unto me 4. For whosoever is Prophet (pbuh & hf) a Mawla, then Ali is his Mawla too. 4.1 Sayyidna Abu Sarihah (Radhi Allah) or Zayd ibn Arqam (Shu’bah is uncertain about it) said that Prophet (salallaho alaihi wasalam) said: He for whom I am Mawla, Ali is Mawla Reference [Sunnan al Tirimdhi Hadith No. 3733] – Imam Abu Isa Tirimdhi (rah) said: This Hadith is "HASAN SAHIH" 4.2 Sayyidna Hubshi ibn Junadah (RA) reported that Allah’s Messenger said: Ali is from me and I am from Ali Reference [Sunnan Ibn Majah Hadith No. 119] – Imam Tirimdhi also narrated it and declared it Hassan Sahih. 4.3 عن البراء بن عازب رضي الله عنه، قال: أقبلنا مع رسول الله صلى الله عليه وآله وسلم في حجته التي حج، فنزل في بعض الطريق، فأمر الصلاة جامعة، فأخذ بيد علي رضي الله عنه، فقال: ألست أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألست أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فهذا ولي من أنا مولاه، اللهم! وال من والاه، اللهم! عاد من عاداه “Barā’ bin ‘Āzib (RA) narrates: We performed hajj with Allāh’s Messenger (SAW). On the way he stayed at a place and commanded us (to establish) the prayer in congregation. After this, he held ‘Alī’s hand, and said: Am I not nearer than the lives of the believers? They replied: Why not! He said: Am I not nearer than the life of every believer? They replied: Why not! He said: One who has me as his master has this (‘Alī) as his guardian. O Allāh! Befriend the one who befriends him and be the enemy of one who is his enemy.” References: ► Ibn Mājah narrated this sound hadīth (tradition) in preface (al-muqaddimah) to his Sunan (1:88 # 116) ►Ibn Kathīr, al-Bidāyah wan-nihāyah (4:168) ►Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:167, 168) ►Ibn ‘Abī ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362). 4.5 عن البراء بن عازب رضي الله عنه، قال: كنا مع رسول الله صلى الله عليه وآله وسلم في سفر، فنزلنا بغدير خم، فنودي فينا: الصلاة جامعة، وكسح لرسول الله صلى الله عليه وآله وسلم تحت شجرتين، فصلى الظهر وأخذ بيد علي رضي الله عنه، فقال: ألستم تعلمون أنى أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: ألستم تعلمون أنى أولى بكل مؤمن من نفسه؟ قالوا: بلى. قال: فأخذ بيد علي رضي الله عنه، فقال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه. قال: فلقيه عمر رضي الله عنه بعد ذلك، فقال له: هنيئا يا ابن أبي طالب! أصبحت وأمسيت مولى كل مؤمن ومؤمنة “It is narrated by Barā’ bin ‘Āzib (RA): We were on a journey with Allāh’s Messenger (SAW). (On the way) we stayed at Ghadīr Khum. There it was announced that the prayer was about to be offered. The space under two trees was cleaned for Allāh’s Messenger (SAW). Then he offered the zuhr (noon) prayer, and, holding ‘Alī’s hand, he said: Don’t you know that I am even nearer than the lives of the believers? They said: Why not! He said: Don’t you know that I am even nearer than the life of every believer? They said: Why not! The narrator says that he said while holding ‘Alī’s hand: One who has me as his master has ‘Alī as his master. O Allāh! Befriend the one who befriends him (‘Alī) and be the enemy of one who is his enemy. The narrator says that after this ‘Umar (bin al-Khattāb (RA)) met ‘Alī (RA) and said to him: O Ibn Abī Tālib! Congratulations, you have become the master of every male and female believer, morning and evening (for ever).” References ►Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281) ►Ibn Abī Shaybah, al-Musannaf (12:78 # 12167) ►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:464) ►Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (5:167, 168) ► Ibn Athīr, Asad-ul-ghābah (4:103) ► Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624) Conclusion: In the light of above, it is confirmed that such hadith mentioning .imam Ali as ordinary person , are fabricated by Ummayad and their followers just to degrade the image and status of Imam Ali AS and Ahl al bayat AS
  20. Salam Aleykom! I am new to this forum so I hope I've chosen the right forum for this question. My friend's brother who is Sunni and I were talking where he told me that he had a "Shiabook" where there was a hadith stating that Prophet Muhammad (saw) said that Imam Ali (a.s) is like Surat Qul Hu Allahu Ahad in the Qur’an, therefore he said that the hadith is stating that Imam Ali (a.s.) is like Allah swt (Stagfurallah). However when I searched for the hadith, I found that one of the sources was "Muslim", one of Sunni's most authentic hadith collections. Anyone who knows if this really is included in Muslim because I can't find anything, also are the other sources that's stated from Sunni books and are they "Sahih" (i.e is this hadith considered sahih by sunnis)? “The position of Ali (A.S) amongst the people is like Surat Qul Hu Allahu Ahad in the Qur’an.” Muslim, 1/48; Al-Tirmidhi, 2/299; Al-Nisa’i, 27; Musnad Ahmad, 6/299; Ibn Al-Maghazeli, 191. Also is this hadith classed as Sahih by Shias? And what does this hadith really mean? /Mohamed
  21. Asslamu alaykum, How broad or specific is the sentence "When one loves a thing it blinds him and sickens his heart."? Does it mean the haram only? A person? Something material? Everything? Or only some things? "When one loves a thing it blinds him and sickens his heart. Then he sees but with a diseased eye, hears but with unhearing ears. Desires have cut asunder his wit, and the world has made his heart dead, while his mind is all longing for it. Consequently, he is a slave of it and of everyone who has any share in it. Wherever it turns, he turns towards it and wherever it proceeds, he proceeds towards it. He is not desisted by any desister from Allah, nor takes admonition from any preacher. He sees those who have been caught in neglect whence there is neither rescission nor reversion. " - Imam Ali(As) [Nahjul Balagha Sermon 108] Website: http://www.nahjulbalagha.org/Nahjul-Balagha-Sermons/nahjul-balagha-sermon-108.html JazakAllah.
  22. Salam aleikum, I have a question if someone could assist regarding the speech of Imam Sajjad in sham at the court of Yazid. When he says "I am the son of the Lion of Hijaz" it is my understanding based on the flow of the speech that he is referring to Imam Ali. Can someone confirm this? I can't find any other instances of Hazrat Ali being called the Lion of Hijaz. Thanks for your help. TLH
  23. In the name of Allah, the most beneficent, the most merciful. *IN THE ADHAN The third Shahadah is something you will find never missed out in almost every single Adhan, so much so it is pretty much part of the Adhan. However, to examine the origins of the third Shahadah - and this may come as a shock to many- we need to look at our most eminent scholars who lived very close to the time of the Imams a.s, who would have been exposed to bidahs and deviance's. Now, some individuals are going to say: "It is not part of the adhan , we recite it for the intention of seeking nearness to Allah swt". Before i go on, let me add, i believe in wilayah, i believe in the twelve chosen imams of the ahlulbayt a.s, the preservers of the sunnah of Muhammed pbuh, and Ali a.s is the rightful successor of Muhammed pbuh as ordained by Allah swt. And therefore i want to copy what the Imams a.s did without adding innovations. Holy Quran: "And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?" However, such a view is flawed on the following premises: 1. Why did our Imams a.s, nor their companions, nor our classical scholars ever adhere to this view, or ever were informed of the added benefit of reciting it ? 2. Why did our Imams a.s not add it with the intention it is not part of the adhan, and its to seek nearness to Allah swt? 3. The fact is the 3rd shahdah being added into the Adhan came from the ghulaat who were upon ghuluw - without a doubt we can give great historical weight to this statement, and it is even testified by our classical scholars. 4. So that begs the question, why are we still doing it? Chances are, if you lived among the great shia scholars in the past, you would have never added this in the Adhan and they would have forbidden it. You may be shocked at reading the following: Allaamah Hillee(The man who wrote works on Shiism, and Ibn Taymiyyah wrote his famous refutation Minhaaj as sunnah) One of our great classical scholars (d. 726 AH) has said about the 3rd testimony in the Adhaan and Iqaamah: و لا يجوز قول «إن عليا ولي اللَّه» و «آل محمد خير البرية» في فصول الآذان، لعدم مشروعيته "And it is NOT permissible to say إن عليا ولي اللَّه and آل محمد خير البرية since there is no ruling for it in the sharee'ah" Source:1. 'Allaamah Hilli, Nihaayah Al-aHkaam fee ma'rifah al-aHkaam, vol. 1, pg. 412 ere is what Al-Toosi (one of our great reported scholars) (d. 460 AH) had to say about the 3rd testimony in the adhaan. و أمّا ما روي في شواذّ الأخبار من قول: «أشهد انّ عليا وليّ اللّه و آل محمّد خير البريّة» فممّا لا يعمل عليه في الأذان و الإقامة. فمن عمل بها كان مخطئاTranslation: "The are some odd (shaadh) reports of saying أشهد انّ عليا وليّ اللّه and آل محمّد خير البريّة. You must NOT do it in the Adhaan and Iqaamah. And whoever does this action is in mukhTi (error)" Source:1. Al-Toosi, Al-Nihaayah fee Mujarrad Al-Fiqh wa Al-Fataawaa, pg. 69 Sheikh Al Sadooq is one of our great scholars! He lived not too long after the major occultation, and infact, living so close to the time of the Imams a.s relative to the others means he had the ability to see historically events, when they originated and so on. He testifies that the addition of the third Shahadah in Adhan has come from a form of Ghullah, and that may Allah swt curse them! Here is what Al-Sadooq (d. 381 AH) has said concerning the 3rd testimony. Here are his actual words. هَذَا هُوَ الْأَذَانُ الصَّحِيحُ لَا يُزَادُ فِيهِ وَ لَا يُنْقَصُ مِنْهُ وَ الْمُفَوِّضَةُ لَعَنَهُمُ اللَّهُ قَدْ وَضَعُوا أَخْبَاراً وَ زَادُوا فِي الْأَذَانِ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ مَرَّتَيْنِ وَ فِي بَعْضِ رِوَايَاتِهِمْ بَعْدَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ مَرَّتَيْنِ وَ مِنْهُمْ مَنْ رَوَى بَدَلَ ذَلِكَ أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً مَرَّتَيْنِ وَ لَا شَكَّ فِي أَنَّ عَلِيّاً وَلِيُّ اللَّهِ وَ أَنَّهُ أَمِيرُ الْمُؤْمِنِينَ حَقّاً وَ أَنَّ مُحَمَّداً وَ آلَهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ خَيْرُ الْبَرِيَّةِ وَ لَكِنْ لَيْسَ ذَلِكَ فِي أَصْلِ الْأَذَانِ وَ إِنَّمَا ذَكَرْتُ ذَلِكَ لِيُعْرَفَ بِهَذِهِ الزِّيَادَةِ الْمُتَّهَمُونَ بِالتَّفْوِيضِ الْمُدَلِّسُونَ أَنْفُسَهُمْ فِي جُمْلَتِنَاTranslation: "This is the Authentic / Correct (SaHeeH) adhaan; nothing is to be added or subtracted from it. The mufawwidah's (form of ghullah), may Allaah curse them, have fabricated traditions and have added to the adhaan مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ (Muhammad and the family of Muhammad are the best of mankind) twice. In some of their traditions, after saying أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ (I bear witness that Muhammad is the Prophet of Allaah) (they add) أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ (I bear witness that 'Alee is the Walee of Allaah) twice. Among them there are others who narrate this أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ (I bear witness that 'Alee is the commander of the faithfull) twice. There is NO doubt that 'Alee is the walee of God and that he is the true commander of the faithful and that Muhammad and his family, peace be upon them, are the best of creatures. However, that is not [part] of the original adhaan. I have mentioned this so that those who have been accused of concocting tafweed and have insulated themselves in our ranks should be known." Source:1. Al-Sadooq, Man Laa YaHduruh Al-Faqeeh, vol. 1, pg. 290 - 291 Credit to Nader Zaveri, a man accused of attacking shi'ism but himself is perhaps the biggest advocate for pure shi'ism:http://www.revivingalislam.com/2010/06/3rd-testimony-in-adhaan-and-iqaamah.html An Ayatullah who is among the ranks of a marajah himself giving the following Fatawah(Modern day Fatwa's) Grand Ayatullah Sheikh Muhammed Hussain Najafi Grand Ayatollah Allama Shaikh Muhammad Hussain Najafi (Arabic/Persian/Urdu/Punjabi: آية الله العظمی علامہ الشیخ محمد حسین النجفي) (born April 1932) is a Twelver Shi'i alim from Pakistan and has been elevated to the status ofmarjiyyat. At present, there are two maraji of Pakistani descent, the other one Basheer Hussain Najafi. As Basheer Hussain Najafi has chosen to reside in Najaf, Iraq, Muhammad Hussain Najafi is the only marja' on Pakistani soil, running a Hawza in Sargodha.[1] He was included in the lists "The 500 Most Influential Muslims" for the years 2010 and 2011 Question # 1: Why is it not permitted by you to say "Ali-un-Waliullah" in azan? If we don’t say this, what is the difference between us and the others? Answer: It is established through all Shia books of Hadith, Fiqh, etc. that the azaan which was made a creed by Allah, which Allah then revealed through Jibrail (as) to the Holy Prophet (SAWAW), which the Prophet (SAWAW) first taught to Hazrat Ali (as), which Hazrat Ali (as) then taught to Hazrat Bilal (ra) and he continued to pronounce it until the demise of the Holy Prophet (SAWAW), that azaan consisted of 18 sentences i.e. this sentence was not included in it. It was the azaan which the Imams of Ahl-e-Bait (as), starting from Hazrat Imam Ali (as) until the Ghaibat-e-Kubra of Hazrat Imam Mahdi (as), used to pronounce and let others pronounce. Therefore, we also pronounce the same azaan. As far as difference with others is concerned, the difference of "Hayya ala khair-il-amal" is enough. For us it is an integral part of azaan, while the Sunni brothers have excluded it from azaan. http://www.sibtain.com/en/Questions_Answers_Azan.aspx I will look at what Grand Ayatullah Fadllulah r.a said too and post it inshAllah
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