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  1. Salaam all, I remember hearing a hadith of Prophet Muhammad (saw) in a lecture on moderation. On my rough recollection, the hadith was based on a man whom the Prophet (saw) noticed in the masjid all the time and wondered if he had a family. The man told the Prophet (saw) he did indeed have a family, but he would rather spend his time in ibadah. Then the Prophet (saw) told the man to be moderate and not be excessive in ibada to the point where he neglects his own family. This may not be exact content of the hadith, but I remember this to be the moral of the story. Does anyone know which hadith I am referring with sources? Any help would be much appreciated.
  2. Salam everyone. I am 16 years old, from a young age(3-4), whenever I talk about the Prophet(s.a.w.w) and the Ahlubayt(a.s), and their stories. I can't help but tear up. Though i can manage to keep them in most of the time, is this normal?
  3. This is a continuation of my thread Imamate in the Quran. In the previous article, we demonstrated that the Quranic concept of leadership is intricately connected to the themes of divine mandate, superiority in knowledge and form, familial succession, covenants, miraculous qualities, and love. We also established that there is no contradiction between the sealing of prophethood and the continuation of divinely-appointed leadership. The succession of the Prophet (s) is a pertinent matter, because he himself spoke of the institution of khilafa. The word khalifa means successor, representative, and deputy, and so even though the religion would be completed with Muhammad (s), the khalifa would be his personal spokesperson and benefactor. `Ali (as) was the cousin and son-in-law of the Prophet Muhammad (s). He was raised by the Prophet in the household of his uncle Abu Talib, and `Ali became the first male to join the Prophet after his first encounter with the Angel Gabriel. `Ali (as) was the first to pray with the Prophet, the first to stand up to defend the Prophet's claim at Da`wat Dhul `Ashira, the one to stay in the Prophet's bed during his escape from Mecca, the one at the front line of Badr, the only swordsman to remain with the Prophet at Uhud, the only one brave enough to stand up to `Amr ibn Abd al-Wud the champion of Quraysh at Khandaq, the scribe of the Treaty of Hudaybiyya, the flagbearer at the Battle of Khaybar, the governor of Medina at the Battle of Tabuk, and the one to wash the body and lead the funeral prayers over the Messenger (s). The Prophet prepared him for the role of leadership by putting him in every possible position: as a soldier, a commander, a diplomat, a governor, a judge, and a leader in prayer. Furthermore, Imam `Ali's wise and moving maxims are memorized and shared by all Muslims, Sunnis and Shi`is alike. `Ali's right to succession is based on divine appointment and his superior virtues. There is no companion who has been given more Quranic and Prophetic praises than `Ali b. Abi Talib, making him the person most qualified for the office of Imamate and Caliphate. One immediate objection to this would be that `Ali (as) is not explicitly mentioned by name in the Quran. This point was beautifully answered by Imam Ja`far as-Sadiq (as): A man asked Imam Ja`far as-Sadiq [a] about the verse, "Obey Allah and obey the Messenger and those in authority among you" (4:59). The Imam replied, "This was revealed regarding `Ali b. Abi Talib, al-Hasan, and a-Husayn." The man said, "The people say, 'Then why weren't `Ali and his Ahl al-Bayt mentioned by name in the Book of Allah?'" The Imam replied, "Say to them: The command for prayer was revealed to the Messenger of Allah (s), but Allah did not specifically mention [in the Quran] three or four units. It was the Messenger of Allah (s) who detailed that for them. The command to give alms was revealed to him, but He did not mention that it was applied to 1/40 dirhams. It was the Messenger of Allah (s) who detailed for them. The command for Hajj was revealed, but He does not say, 'Circle [the Ka`ba] seven times'. It was the Messenger of Allah (s) detailed that for them. He revealed, 'Obey Allah and obey the Messenger those in authority among you' (4:59), and it was revealed regarding `Ali, al-Hasan, and al-Husayn. The Messenger of Allah (s) said, regarding `Ali, 'Whoever takes me as a Master, then `Ali is his Master.' And he (s) said, 'I leave you with the Book of Allah and my Ahl al-Bayt, so I asked Allah to never separate them from one another until they return to me at the Pond [of Paradise], and He granted my prayer.' And he said, 'Do not lecture them, for they are more knowledgeable than you.' And he said, 'They will not lead you away from the gate of guidance, and they will not make you enter the gate of misguidance.' Had the Messenger of Allah (s) kept quiet, it would not be clear who his Ahl al-Bayt would be, and the dynasties would have claimed it (that title). But Allah revealed it in in a Book, clarifying it to His Prophet (s). 'Surely, Allah wishes to remove uncleanliness from you, Ahl al-Bayt, and purify you with a thorough purification.' (33:33)" ( علي بن إبراهيم، عن محمد بن عيسى، عن يونس وعلي بن محمد، عن سهل ابن زياد أبي سعيد، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن أبي بصير قال سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " أطيعوا الله وأطيعوا الرسول وأولي الامر منكم (2) " فقال: نزلت في علي بن أبي طالب والحسن والحسين عليهم السلام: فقلت له: إن الناس يقولون: فما له لم يسم عليا وأهل بيته عليهم السلام في كتاب الله عز و جل؟ قال: فقال: قولوا لهم: إن رسول الله صلى الله عليه وآله نزلت عليه الصلاة ولم يسم الله لهم ثلاثا ولا أربعا، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت عليه الزكاة ولم يسم لهم من كل أربعين درهما درهم، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزل الحج فلم يقل لهم: طوفوا اسبوعا حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت " أطيعوا الله وأطيعوا الرسول واولي الامر منكم " - ونزلت في علي والحسن والحسين - فقال رسول الله صلى الله عليه وآله: في علي: من كنت مولاه، فعلي مولاه، وقال صلى الله عليه وآله اوصيكم بكتاب الله وأهل بيتي، فإني سألت الله عز وجل أن لا يفرق بينهما حتى يوردهما علي الحوض، فأعطاني ذلك وقال: لا تعلموهم فهم أعلم منكم، وقال: إنهم لن يخرجوكم من باب هدى، ولن يدخلوكم في باب ضلالة، فلو سكت رسول الله صلى الله عليه وآله فلم يبين من أهل بيته، لادعاها آل فلان وآل فلان، لكن الله عز وجل أنزله في كتابة تصديقا لنبيه صلى الله عليه وآله " إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا (1) " ) The role of the Quran is to provide directives on the Islamic obligations, but it is the role of the Sunna to go through the meticulous details of these obligations. The Quran does not hold a monopoly on truth, and so it was the Prophet who detailed the fara'id for us. Still, Imam `Ali was present throughout the Prophet's mission, and he would play a vital role thereafter, and so it is befitting that much of the Quran would relate to him in one way or another. While the previous article highlighted the explicit importance of the Prophet's kin (42:23, 33:33, 14:37, 4:54) all Muslims agree that `Ali b. Abi Talib is alluded to in many Quranic verses. "Your guardian is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakat while bowing." (5:55) The word for guardian in the verse above is wali, which comes from the same root as ulil amr in 4:59. In the Quran, the word is always used in conjunction with God's authority over the creation (wilaya), as can be seen in 2:107, 2:120, 2:257, 3:68, 3:122, 4:45. 4:119, 6:14, 6:127, 7:155, 7:196, 9:74, 9:116, 12:101, 13:37, 18:17, 18:26, 29:22, 32:4, 33:17, 33:65, 34:41, 42:8-9, 42:28, 42:31, 42:44, 45:19, and 48:22. Most of these verses emphasize that only Allah is our wali, and that besides Him, we have no protector, no guardian, no helper, and no master. The above verse however extends this wilaya to the Messenger, because it is through the Messenger that Allah is sought. It also extends it to those who "give zakat while bowing". Since this is the only verse where Allah includes people in His otherwise solitary authority, this third category cannot simply refer to humble believers. It must refer to a vicegerent that has a share in this grand wilaya. Even this idea of one giving charity whilst in ruku` sounds quite rare, and indeed, 5:55 is not an ordinary verse. Both Ibn `Abbas and Mujahid ibn Jabr, who are among the earliest authorities in tafsir, note that the verse is referring to an incident in which `Ali (as) gave his ring to a beggar whilst in ruku`. This is also referenced in Tabari, Zamakhshari, al-Wahidi, and other Sunni commentaries. The implication therefore is that Imam `Ali (as) has been distinguished as a master of all believers - his authority being an extension of God's authority. "Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us]."" (3:61) This verse describes the incident of Mubahala, where the Prophet invites the Christian priests of Najran to an imprecation. The ayah pledges that the Prophet would bring "our sons, our women, and ourselves". In an authentic narration reported in Sunan at-Tirmidhi, Sa`d b. Abi Waqqas reports, "When this verse was revealed, the Messenger of Allah called for `Ali, Fatima, Hasan, and Husayn, and said, 'O Allah, this is my Family.'" (وأنزلت هذه الآية ندع أبناءنا وأبناءكم ونساءنا ونساءكم الآية دعا رسول الله صلى الله عليه وسلم عليا وفاطمة وحسنا وحسينا فقال اللهم هؤلاء أهلي ) This verse is significant because it actually includes `Ali (and exclusively `Ali) under "ourselves", emphasizing that `Ali was the other "self" of the Prophet. Allah actually ordered the Prophet to do so, as the invocation of these five pure individuals (33:33) would be most superior for a mubahala. "And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants." (2:207) According to the Sunni exegete al-Tha`labi in his Kashf wal Bayan, this verse was revealed regarding Imam `Ali, as he stayed in the bed of the Prophet (s) during the hijra. "Selling" oneself for Allah and His Messenger is the best act of sacrifice one can perform. While Abi Bakr may have been scared in the cave during the hijra (9:40), this verse on Imam `Ali can only interpreted more positively. It should also be noted that Abi Bakr, `Umar, and `Uthman had all run away from battles, whilst `Ali remained defending the Prophet, and thus this verse cannot refer to them. "So what about one who stands upon a clear evidence from his Lord [like the aforementioned]? And a witness from Him follows it. (11:17) Al-Qurtubi says in his Jami` that "a witness from Him follows it" is Imam `Ali (as), who is a divinely-appointed witness over the Umma after the Prophet and the revelation of the Quran. "That We might make it for you a reminder and [that] a conscious ear would be conscious of it." (69:12) According to most Sunni tafasir, the "conscious ear" in this verse is `Ali b. Abi Talib, who was the Prophet's principal student. In al-Wahidi's tafsir, this verse was revealed when the Prophet said to Imam `Ali, "Allah has commanded me to draw you closer to me and not exclude you, and that I teach you so that you understand; and Allah has taken it upon Himself that you understand." According to Qurtubi, Razi, and Tabari's exegeses, when this verse was revealed, the Prophet said, "I asked my Lord that He make it the ear of `Ali"; and that `Ali used to say, "I never heard anything from the Messenger of Allah but that I remembered it." Imam `Ali (as) was the only Rashidun Caliph and muhajir to ever make this claim. Being the first Muslim male, this is very significant, because it would make `Ali (as) the only sanctioned medium to the Prophet's complete message, from its inception to its completion. "O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allah is Forgiving and Merciful." (58:12) This is the only verse in the Quran that has been fully abrogated, and it instructs the believers to distribute charity in their gatherings with the Prophet. Soon after this was revealed, the following verse ended this obligation. Qurtubi, Suyuti, Tabari, and Wahidi all reported that Imam `Ali b. Abi Talib (as) was the only one to ever fulfill this obligation. Since Allah knew that this verse would soon be abrogated, it would mean that the main reason why it was revealed was to give `Ali (as) a virtue that no other person can ever have. Although this article focuses on more overt references to Imam `Ali, it is worth mentioning that the Prophet (s) said to Imam `Ali (as) in an authentic report, "You are to me as Aaron was to Moses, except there will be no prophet after me." (Bukhari, Volume 5, Book 59, Hadith 700) In Shi`i sources, the Prophet spoke this phrase several times. While some relegate this hadith only to the event of Tabuk, the Prophet is clearly addressing what would occur after him at the end of the hadith. Furthermore, those involved in Muslim-Christian polemics know that the chief Biblical prophecy that discusses Muhammad (s) was that he would be "a prophet like unto Moses". Moses also happens to be the most mentioned prophet in the Quran due to the many parallels between his life and that of the Prophet. A Second Moses would therefore need a Second Aaron, and this hadith confirms that the Aaron of this Umma is `Ali (as), except in prophethood. An investigation into the verses on Aaron will therefore give us some hints on `Ali's own status. "And appoint for me a vizier from my family - Aaron, my brother. Increase through him my strength and let him share my task" (20:25-32) This is a part of the prayer of Moses. (1) Just like `Ali, Aaron was divinely appointed to lead the Children of Israel in Moses' absence. The Children of Israel did not appoint their own leader. (2) Aaron was a vizier (wazir) of Moses, which means that `Ali is also the chief representative of Muhammad (s). (3) Aaron was the first person to enter Moses' movement, just as `Ali was the first to enter the movement of Muhammad (s). (4) Aaron is called the brother of Moses, just as `Ali was called the "brother" of Muhammad (s) in this world and the hereafter in a reliable hadith in Tirmidhi (قال له رسول الله صلى الله عليه وسلم أنت أخي في الدنيا والآخرة). (5) The wazir adds strength and shares the task with the Prophet (amr - command, authority, order, affair). While the Children of Israel split under Aaron, he remained calm and diplomatic, and preferred the unity of his community over asserting his own authority. Imam `Ali did the same when the Caliphate was taken from him and the ridda wars began. "And Moses said to his brother Aaron, "Take my place among my people, do right [by them], and do not follow the way of the corrupters."" (7:142) It is interesting that Allah would use the word ukhlufni (take my place), which is the same word as khalifa. Just as much of Moses' story is an allusion to the Prophet's own ministry, this verse may be alluding to `Ali's own selection as "Caliph". There are many ayat, exoteric and esoteric, that refer to `Ali (as) that have not been mentioned. Since `Ali (as) was the wali of the believers, the one whose self was described with the Prophet, the one who repeatedly risked his life for Islam, the witness after the Quran, the ear who memorized the Prophetic message from its beginning until its completion, the vizier of the Prophet, and the one whose virtues (fada'il) outnumbered that of every companion, he was the one best suited for the Caliphate. Balance this with the Quranic principles of leadership, which are tied to divine mandate, knowledge, and familial succession, as well as the references to Ahl al-Bayt's purity and love. The position of `Ali (as) becomes crystal clear when the hadith material is examined. When the Prophet first publicly announced his mission at Da`wat Dhul `Ashira (26:214), he said to the attendees, "By Allah! I do not know of any person among the Arabs who has come to his people with better than what I have brought to you. I have brought to you the good of this world and the next, and I have been commanded by the Lord to call you unto Him. Therefore, who amongst you will support me in this matter. so that he may be my brother (akhhí), my deputy (wasiyyí) and my successor/representative (khalifatí) among you?" So they moved away from him and were about to leave him, but `Ali, who was a young child stood up and said, "I, O Messenger of Allah, am your support. I will fight whomever you will fight." So the Banu Hashim smiled and some of them laughed. Their eyes moved between Abu Talib and his son, then they left, mocking." ( قال لهم: ما أعلم إنسانا من العرب جاء قومه بأفضل مما جئتكم به، قد جئتكم بخير الدنيا والآخرة، وقد أمرني ربي أن أدعوكم اليه، فأيكم يوازرني على هذا الأمر وأن يكون أخي ووصيي وخليفتي فيكم؟ فأعرضوا عنه وهموا بتركه، لكن عليا نهض وما يزال صبيا دون الحلم، وقال: أنا يا رسول الله عو نك، أنا حرب على من حاربت. فابتسم بنو هاشم وقهقه بعضهم، وجعل نظرهم ينتقل من أبي طالب إلى ابنه ثم انصرفوا مستهزئين20 ) This account, which was recorded in Tabari's history, is the first instance in which Imam `Ali (as) was called a deputy and a Caliph of the Prophet Muhammad (s). No other person has been given this title by the Prophet (s) in Islamic literature. The implication therefore is that `Ali (as) would be the Prophet's partner, supporter, representative, and successor. The following narrations from Tirmidhi's Manaqib `Ali b. Abi Talib make a clear case for `Ali's succession to the Prophet Muhammad (s). The Prophet Muhammad (s) said, "Surely, `Ali is from me and I am from him, and he is the Master (wali) of every believer after me." ( إن عليا مني وأنا منه وهو ولي كل مؤمن بعدي) This narration was marked hasan by Tirmidhi, and it makes `Ali (as) the unequivocal successor of the Prophet (s). The statement "`Ali is from me and I am from him" shows the intimate relationship between the two, tying back to the concept of the two being together in "selves" (3:61). While some may retort that `Ali did become the Caliph eventually, and therefore became the Master of every believer sometime after the Prophet, this meaning is not intuitive to the hadith, nor was this hadith ever applied to those who would rule directly after the Prophet. Had this same quote been given to Abi Bakr along with `Ali, then this reconciliation would make sense; but `Ali was the only one whom the Quran and the Sunna described as the wali of the believers. The Prophet Muhammad (s) said, "To whomever I am his Master, `Ali is his Master." ( من كنت مولاه فعلي مولاه ) This is a truncated part of Hadith al-Ghadeer, which is one of the most mutawatir sayings in the Islamic tradition. It first establishes Allah as the Master of the Prophet (mawlaay), then it establishes that the Prophet having more authority over (awla) the believers than they do over themselves. This absolute authority is then given to `Ali (as), who is the mawla of all believers in the Prophet. Mawla a word that has several meanings, but the Prophet does not speak ambiguously. He (s) contextualized this word by saying that he (s) was above the believers in authority (awla). Mawla is related to awla, wali, and ulil amr, all of which have been used to describe this sacred authority. The Prophet Muhammad (s) said, "May Allah have mercy upon `Ali: O Allah, place the truth with him wherever he turns." ( رحم الله عليا اللهم أدر الحق معه حيث دار ) Not only is this a supplication for `Ali, but it is a request to pair `Ali with the truth at all times. This is, in affect, the concept of infallibility, because `Ali would always be with the truth, and whomever was with whom would be with the truth. Who then would be more qualified to govern? This concept is further supported in the following narration. The Prophet Muhammad (s) said, "No hypocrite will love `Ali, and no believer will hate him." ( لا يحب عليا منافق ولا يبغضه مؤمن ) Since no hypocrite can love `Ali and no believer can hate him, he must always be with the truth and the right. Tirmidhi considered this hadith to be hasan. The Prophet Muhammad (s) said, "Surely, Allah ordered me to love four, and He informed me that He loves them. `Ali is among them" - he said that three times - "and Abu Dharr, and al-Miqdad, and Salman. He ordered me to love them, and He informed me that He loves them." ( إن الله أمرني بحب أربعة وأخبرني أنه يحبهم قيل يا رسول الله سمهم لنا قال علي منهم يقول ذلك ثلاثا وأبو ذر والمقداد وسلمان أمرني بحبهم وأخبرني أنه يحبهم ) In this hasan tradition, Allah reveals a list of people whom the Prophet (and therefore the believers) should love. `Ali is given special emphasis here, as his name was said three times, and he is at the beginning of the list. The other three companions were the biggest supporters of `Ali's rights after the Prophet's demise. Allah distinguished them due to their special loyalty towards `Ali, even at a time when most Muslims had accepted the Caliphate of other men. The Prophet Muhammad (s) said, "`Ali is from me, and I am from `Ali, and no one can represent me except for myself or `Ali." ( علي مني وأنا من علي ولا يؤدي عني إلا أنا أو علي ) This is a clear sahih nass that starts with the negative "none should represent me" and ends with the exception "except me or `Ali". Representation in general matters is synonymous to khilafa, Some may argue that this hadith is not a virtue of `Ali, but rather, a very specific instance in which the Prophet was simply following the cultural customs of his time. However, there is no indication that this hadith was specific to a particular event. Furthermore, to say that the Prophet was following Arab custom is in contrast the Quranic verse, "Nor does he speak from [his own] desire" (53:3), which states clearly that the Prophet is the mouthpiece of God, and everything that he says is the revealed word of God. The statement of representation is preceded with "Ali is from me and I am from Ali", which indicates that this hadith is indeed a virtue of Ali and not just a result of a cultural technicality. A cooked bird was with the Prophet (s), so he said, "O Allah, bring the most beloved of Your creation to You to eat this bird with me." So `Ali came and ate with him. ( كان عند النبي صلى الله عليه وسلم طير فقال اللهم ائتني بأحب خلقك إليك يأكل معي هذا الطير فجاء علي فأكل معه ) This narration is simple: the Prophet asked Allah to summon the best person (after himself) in the creation to dinner, and that person was none other than `Ali b. Abi Talib. A leader must always be the best person in any community. `Ali said, "Whenever I asked the Messenger of Allah (s), he would give me [the answer], and whenever I was silent, he would initiate [discussion] with me." ( قال علي كنت إذا سألت رسول الله صلى الله عليه وسلم أعطاني وإذا سكت ابتدأني ) There are many instances where the Prophet kept silent among his companions, but this hasan hadith shows that the Prophet was especially committed to teaching `Ali. And I heard him (s) say on the day of Khaybar, "I will give this flag to a man who loves Allah and His Messenger, and Allah and His Messenger love him". So we waited for that, then he said, "Call `Ali for me." He said: So he came to him, and he had an eye infection, so he (s) applied saliva in his eye and gave the flag to him, then Allah granted him victory. ( لأعطين الراية رجلا يحب الله ورسوله ويحبه الله ورسوله قال فتطاولنا لها فقال ادعوا لي عليا فأتاه وبه رمد فبصق في عينه فدفع الراية إليه ففتح الله عليه ) Out of all of the companions, the Prophet (s) selected `Ali (as) on the day of Khaybar in this sahih report, showing that he was the one preferred the most by Allah and His Messenger. This selection was made despite `Ali's infection, which the Prophet proceeded to heal. The Messenger of Allah (s) took the hand of Hasan and Husayn and said, "Whoever loves me and loves these two and their father and their mother will be with me in my rank on the Day of Resurrection." ( أن رسول الله [ ص: 600 ] صلى الله عليه وسلم أخذ بيد حسن وحسين فقال من أحبني وأحب هذين وأباهما وأمهما كان معي في درجتي يوم القيامة ) This report emphasizes importance of having reciprocal love with the Ahl al-Bayt, which was ordered in 42:23. This love is not just affection, but obedience and loyalty, which will result in Paradise. The only so-called "defect" in the chain of this hadith that one can point to is `Ali b. Ja`far, the son of the sixth Imam of Ahl al-Bayt, brother of the seventh Imam, and a scholar of Shi`i Islam. The trustworthy Sunni man who narrated this hadith from `Ali b. Ja`far was taken to the court of the Abbasid Caliph al-Mutawakkil. The Caliph wanted to strike him one thousand times (لما حدث نصر بهذا ، أمر المتوكل بضربه ألف سوط ، فكلمه جعفر بن عبد الواحد ، وجعل يقول له : الرجل من أهل السنة ، ولم يزل به حتى تركه). Outside of this chapter, there are many other virtues given to Imam `Ali. Perhaps the strongest endorsement is in Hadith al-Thaqalayn, wherein the Prophet says, "I leave among you two weighty things: the Book of Allah, and my progeny the Ahl al-Bayt. They are the successors (khalifatan) after me, and they will not separate from each other until they reach me at the Pond [of Paradise]." (Sunan Tirmidhi, Vol 6, pg. 435 Hadith #3786) This powerful and mutawatir narration, which was said on Mount `Arafat, demonstrates the following: (1) The Prophet left two consequential testaments with us. One must remember that this was said during the Farewell Pilgrimage, wherein the Prophet announced his death, and most of his companions were present, listening to his final instructions. These two weighty things (thaqalayn) are clearly related to our religion, and are not just what the Prophet left behind in general, such as his home, his land, or his livestock. (2) These two weighty things are the Quran and the Ahl al-Bayt. Contrary to popular belief, the narration that the Prophet left us with "the Quran and the Sunna" cannot be found in the Sihah as-Sitta, and it is not considered reliable. Still, the Sunna of the Prophet is extracted from the teachings of the Prophet and his Ahl al-Bayt. Of course, after the Messenger, `Ali is the chief member of the Ahl al-Bayt. (3) The Quran is called a khalifa, and the Ahl al-Bayt are called a khalifa, because they are the vicegerents of Allah on Earth. (4) The thaqalayn will not separate from one another, which means that the Quran and the Ahl al-Bayt are interdependent. One cannot understand the Quran without the interpretations of the Ahl al-Bayt. This will continue until the Day of Resurrection, which means that there must be a representative of the Prophet's family that is the guardian over the Quran at all times. Abu Sa`eed al-Khudri (r) said, "We were walking with the Prophet (s), and the insole of his sandal ripped. So it was given to `Ali so that he may repair it. Then, he continued walking, and he said: Surely, from you is one (Ali) who will be fought in the interpretation of the Quran just as I was fought in its revelation." Abu Sa`eed said: "So I went out and I told him (Ali) what the Messenger of Allah (s) had said, but his joy did not increase - as if he had already heard what was said." (وروى الإمام أحمد في الفضائل بسنده عن أبي سعيد قال : كنا نمشي مع النبي صلى الله عليه وسلم ، فانقطع شسع نعله ، فتناولها علي يصلحها ، ثم مشى ، فقال : إن منكم لمن يقاتل على تأويل القرآن ، كما قاتلت على تنزيله ، قال أبو سعيد : فخرجت فبشرته بما قال رسول الله صلى الله عليه وسلم ، فلم يكبر به فرحا ، كأنه قد سمعه ( 2 ) .) This reliable tradition from the Musnad of Ahmad b. Hanbal states that `Ali (as) will be fought in the interpretation (ta'wil) of the Quran just as the Prophet (s) was fought in its revelation (tanzil). This shows that `Ali (as) plays a vital role in guarding the correct interpretation of the Quran in the Prophet's absence. History shows that `Ali (as) was indeed fought by `A'isha, Talha, Zubayr, Mu`awiya, the Khawarij, and others. In conjunction with other narrations, one can conclude that `Ali was always with the truth, united with the Quran, fighting against hypocrites just as the Prophet fought against the disbelievers of his time. Lastly, it is reported in al-Hakim's Mustadrak al-Sahihayn, Tabarani's Mu`jam al-Sagheer, and Haythami's Majmu`a az-Zawa'id that the Prophet said, "Surely, my Ahl al-Bayt are like the Ark of Noah: whomever boards it is saved, and whomever separates from it is drowned" ( سمعت رسول الله صلى الله عليه وسلم وآله وسلم يقول إنما مثل أهل بيتي فيكم كمثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق ) From all of the aforementioned sources, it is therefore clear that `Ali (as) was the most qualified for the office of Imamate and the succession of the Prophet Muhammad (s). Imam `Ali was the brother and vizier of the Prophet, who demonstrated his loyalty to him time and time again. We will not lengthen this article with every instance in which Imam `Ali b. Abi Talib (as) fulfilled a virtue and overcame a trial. We encourage the readers to do their own investigation into the biography of `Ali (as), and compare his praises to those of his peers. Imam `Ali (as) was given special knowledge that no other person claimed, and superiority in knowledge is one of the Quranic principles of leadership. He said, “Ask me before you lose me, for I swear by Allah, there is not a single thing that you can ask me about until the Day of Resurrection except that I can tell you about it. Ask me about the Book of Allah, for I swear by Allah, there is not a verse in it except that I know whether it was revealed during the night or the day, and whether it was revealed in a plain or on a mountain.” (al-Qurtubi, Jaami` Bayan al-'ilm wa Fadlih, hadith 726, pg 464) We will conclude this article with the following conversation between Imam Ja`far as-Sadiq (as) and one of his companions. A companion of Imam Ja`far as-Sadiq [a] said to him: I asked the people, "Do you know that the Messenger of Allah (s) was the Proof from Allah over His creation?" They said, "Of course." So I said, "So after the passing of the Messenger of Allah (s), who was the Proof over His creation?" So they said, "The Qur'an." So I considered the Qur’an, which is used in debates by the Murji’a, the Qadriyya, and the heretic that does not even believe in it, but uses it in his debates to defeat others. So I came to know that the Qur’an cannot be a Proof without a Guardian. Whatever he says regarding it would be true. So I said to them, "Who is the Guardian of the Qur’an?" So they said, "`Abdullah b. Mas`ud, for he was learned, `Umar was learned, and Hudhayfa was learned." I said: [Learned in] all of it?" They said: "No." I did not see anyone who said “he knew all of it” except `Ali [a]. And if an issue emerged within the community, one would say, “I do not know”, and another would say “I do not know”, and another would say “I do not know”, but `Ali would say “I know” – so I bear witness that `Ali was the Guardian of the Qur’an, and that obedience to him is obligatory and that he is the Proof upon the people after the Messenger of Allah (s) and whatever he said regarding the Qur’an is true." Imam Ja`far [a] then said, "May Allah's mercy be upon you." ( محمد بن إسماعيل، عن الفضل بن شاذان، عن صفوان بن يحيى، عن منصور ابن حازم قال: قلت لابي عبد الله عليه السلام: إن الله أجل وأكرم من أن يعرف بخلقه، بل الخلق يعرفون بالله، قال: صدقت، قلت: إن من عرف أن له ربا، فينبغي له أن يعرف أن لذلك الرب رضا وسخطا وأنه لا يعرف رضاه وسخطه إلا بوحي أو رسول، فمن لم يأته الوحي فقد ينبغي له أن يطلب الرسل فإذا لقيهم عرف أنهم الحجة وأن لهم الطاعة المفترضة. وقلت للناس: تعلمون أن رسول الله صلى الله عليه وآله كان هو الحجة من الله على خلقه؟ قالوا: بلى قلت فحين مضى رسول الله صلى الله عليه وآله من كان الحجة على خلقه؟ فقالوا: القرآن فنظرت في القرآن فإذا هو يخاصم به المرجي والقدري والزنديق الذي لا يؤمن به حتى يغلب الرجال بخصومته، فعرفت أن القرآن لا يكون حجة إلا بقيم، فما قال فيه من شئ كان حقا، فقلت لهم: من قيم القرآن ؟ فقالوا ابن مسعود قد كان يعلم وعمر يعلم وحذيفة يعلم، قلت: كله؟ قالوا: لا، فلم أجد أحدا يقال: إنه يعرف ذلك كله إلا عليا عليه السلام وإذا كان الشئ بين القوم فقال هذا: لا أدري، وقال هذا: لا أدري، وقال هذا: لا ادرى، وقال هذا: أنا أدري، فأشهد أن عليا عليه السلام كان قيم القرآن، وكانت طاعته مفترضة وكان الحجة على الناس بعد رسول الله صلى الله عليه وآله وأن ما قال في القرآن فهو حق، فقال: رحمك الله. )
  4. Salaamu alaykum all, I've decided to begin a new personal project in which I try to implement a new sunnah of the Prophet every day of the following week (and till the 40 days after such that it becomes a habit.) I will start with the duas of the Prophet SAWS. He had a unique one for nearly every action in his daily routine. This will help us remember Allah throughout the day, as a matter of course. My motivations behind starting this project are in this post entitled A Sunnah a Day Keeps the Devil Away. I invite you all to join me in this project which will begin July 15th inshaAllah (I decided to give it a week to get more people on board.) We will hold each other accountable and encourage one another to righteousness, inshaAllah. Make sure to subscribe to the email list for updates!
  5. Salaam, As Shia-Muslims, we believe in Allah as our Lord, Muhammad (saw) as our Prophet, Ali (as) his successor and the AhlulBayt (as) as our guides. Please share stories of how you have benefited from the AhlulBayt.
  6. The anniversary of prophet departure has just passed. The anniversary of his birth is upcoming in the next few months. As you might have noticed, not a lot is known about our prophet, his struggle, his efforts to reach out and spread religion. A lot is being misunderstood. In this forum, we get many new muslims or friendly christians who are eager to know us and our religion from our own mouths. We get many younglings, we get many old shia who are also ignorant about the prophet then we got our own restricted knowledge about him as well. This is a call for all of us here who are able to produce a well researched well written pieces of articles regarding the prophet Seerah , so by the time of his birth anniversary we will be having something to gift to the prophet. The ground is open to all. Each one can try, after all giving a little is better than nothing at all and our prophet deserves from us the little time we can spend to write small piece of writing.
  7. according to widely accepted historical evidence, after the battle of the trench, the banu qurayza, due to their teachery, were condemned. they had also surrendered. a judge was chosen acceptable to both the qurazyza and the prophet and his followers, who decreed that all the men be put to death and the women and children be enslaved. apparently, the muslims acted in acordance with this decree. i refuse to believe that the prophet would allow such an act, even after the surrender of the banu qurayza. the quran decrees the killling of prisoners of war unlawful, and aims to abolish slavery. so why would muhammad and his followers kill a whole tribe and enslave the innocent women and children of the tribe?
  8. 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
  9. Many do not know this, but it is recorded in Sahih Bukhari that Prophet Muhammad (PBUH) WARNED that from Saudi Arabia shall emerge... "THE HORNS OF SATAN" WATCH: PROPHET MUHAMMAD (PBUH) WARNED US ABOUT WAHHABISM https://www.youtube.com/watch?v=O07D--h25n0
  10. Dua Ahad In the name of Allah, the Beneficent, the Merciful. O Allah, (please do) send blessings to Muhammad and the Household of Muhammad, O Allah the Lord of the Great Light, the Lord of the Elevated Throne, the Lord of the swollen ocean, the Revealer of the Torah, the Gospel, and the Psalms, the Lord of shade and heat, the Revealer of the Great Qur'¡n, and the Lord of the Archangels, the Prophets, and the Messengers: O Allah, I beseech You in Your Noble Name, in the Light of Your Luminous Face and Your Eternal Kingdom. O Ever-living! O Self-Subsistent! I beseech You in the name of Your Name with which the heavens and the earth have lit up and in Your Name with which the past and the coming generations have become upright! O He Who has been always alive before the existence of all living things! O He Who shall be alive after the extinction of all living things! O He Who has been always alive even when there was nothing else alive! O He Who revives the dead ones and causes the living ones to die! O Ever-living! There is no god save You. O Allah, convey to our master Imam al-Mahd¢, the guide who is to undertake Your orders, may Allah’s blessings be upon him and upon his immaculate fathers, on behalf of all of the believing men and women in the east and west of the earth and in plains, mountains, lands, and seas, and on behalf of my parents (convey to him) blessings that are as weighty as Allah’s Throne, as much as the ink of His Words, and as many as that which is counted by His knowledge and encompassed by His Book. O Allah, I update to him in the beginning of this day and throughout the days of lifetime a pledge, a covenant, and allegiance to which I commit myself and from which I neither convert nor change. O Allah, (please do) make me of his supporters, sponsors, defenders, and those who hurry in carrying out his instructions, those who comply with his orders, those who uphold him, those who precede others to implementing his will, and those who will be martyred before him. O Allah, if death that You have made inevitably and certainly incumbent upon Your servants stands between me and him, then (please do) take me out of my grave using my shroud as dress, unsheathing my sword, holding my lance in my hand, and responding to the call of the Caller who shall announce (his advent) in urban areas and deserts. O Allah, (please do) show me his magnificent mien and his praiseworthy forehead, delight my eyes by letting me have a look at him. And (please) expedite his relief, make his reappearance easy, clear a spacious space for him, guide me to follow his course, give success to his issues, and confirm his strength. O Allah, construct Your lands through him and refresh Your servants through him, For You have said, and true are Your words: “Corruption has appeared in the land and the sea on account of what the hands of men have wrought.” So, O Allah, (please) show us Your vicegerent, the son of Your Prophet, and the namesake of Your Messenger, peace be upon him and his Household, so that he shall tear up any wrong item that he will face and shall confirm and approve of the truth. O Allah, (please) make him the shelter to whom Your wronged servants shall resort, the supporter of those who cannot find any supporter save You, the reviver of the laws of Your Book that have been suspended, and the constructor of all signs of Your religion and instructions of Your Messenger, peace be upon him and his Household, that he will see. O Allah, (please) include him with those whom You protect from the domination of the aggressors. O Allah, (please) delight Your Prophet Mu¦ammad, peace be upon him and his Household, as well as all those who followed him in his promulgation by making (us) see him, and (please) have mercy upon our humiliation after him. O Allah, (please) relieve this community from the (current) grief through presenting him and expedite his advent for us: “Surely, they think it to be far off, and We see it nigh.” [do all that] In the name of Your mercy; O most merciful of all those who show mercy. You may then slap your right thigh with your hand three times and, at each time, say the following words: (We pray for Your) earliest advent, earliest advent, O Patron of the Age.
  11. (salam) I was wondering if there are any rewards for wearing a turban to Jummah in the context of Shi'ism. In Sunni books, there is a hadith that states that if a man wears a white turban to Jummah, two angels will seek forgiveness for him from the time of his entering the masjid till Maghrib. Is there a similar belief for us? If so, then why don't more people practice it? Or does it only refer to the ulema? Salam.
  12. Salaam Alaykum, Below is a video of an Authentic Narration wherein Prophet Isa (as) will call unto Prophet Muhammad (saw) by saying "Ya Muhammad" Responses from everyone- especially the Sunnis will be much appreciated. (waslaam)
  13. In the name of Allah. Salam. Here's a good book by the late sunni scholar Said Nursi, on the miracles of Prophet Muhammad; http://www.mediafire.com/view/0jugehkwuue3w1g/THE-MIRACLES-OF-MUHAMMAD.pdf Hope you enjoy it. ma salam
  14. "Muhammad(P.B.U.H) The Final Legacy" is the first epic drama film series. It is filmed in Arabic with English subtitles with over 203 Syrian, Jordanian and Lebanese famous artists.The series depicts the main key events that occurred in the life of Muhammad , starting from the day Abdul Muttalib (his grandfather) looked after him as an orphan after the death of his father through to the day the great leader of Mankind passed away.The production budget exceeded $2.000.000. Nevertheless, neither high production, nor high cast can portray the greatness of our beloved Prophet Muhammad .The series elaborates in detail the following stages of our beloved Prophet Muhammad’s sacred life through 30 epic episodes:- The Birth Of the Prophet after the death of his father Abdullah- The Demise Of the Prophet’s Mother “Amina”- The Prophet’s childhood and youth.- The Building Of Kaaba- The Prophet’s Wives- The Prophethood- The Prophet’s Migration- The Prophet’s first & Second Covenant of Al Aqabah- Al Hijra To Madinah- The Battles of Uhud, Badr, Ahzab, Hunain and others- Fall Of Khaibar- Conquest Of Makkah- Farewell Hajj- The Demise of The Prophet
  15. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ bi-smi llāhi r-raḥmāni r-raḥīm May this Month of Ramadhan [2013] be filled with Allah's blessing's, and full of forgiveness & guidance for you and your family, Insha'Allah. This is one of my favorite English translation's, because of the eloquence in which it was written. THE SERMON GIVEN BY THE PROPHET (S) ON THE LAST FRIDAY OF SHA'BAAN ON THE RECEPTION OF THE MONTH OF RAMADHAN Philosophy and Ahkaam: The following incident has been narrated by al-Saduq on pp. 84-85 of his Al-Amali thus: Muhammad ibn Ibrahim says that Ahmed ibn Muhammad-al- Hamadani says that Ali ibn al-Hassan ibn Fadal quotes his father quoting al-Hassan's father Imam Ali bin Musa al-Rida (as) who in turn quotes his father Imam Musa ibn Ja'fer (as) quoting his father the master of martyrs Imam al-Husain ibn Ali ibn Abu Talib (as) saying that the Messenger of Allah (pbuh) delivered a sermon once in which he said: O people! A month has approached you laden with blessing, mercy and forgiveness; it is a month which Allah regards as the best of all months. Its days, in the sight of Allah, are the best of days; its nights are the best of nights; its hours are the best of hours. It is a month in which you are invited to be the guests of Allah, and you are regarded during it as worthy of enjoying Allah's Grace. Your breathing in it praises the Almighty, and your sleeping adores Him. Your voluntary acts of worship are accepted, and your pleas are answered. Ask Allah your Lord, therefore, in sincere intentions and pure hearts to enable you to fast during it and to recite His Book, for only a wretch is the one who is deprived of Allah's forgiveness during this great month. And let your hunger and thirst during it remind you of the hunger and thirst of the Day of Resurrection. Give alms to the poor and indigent among you; surround your elderly with respect, and be kind to your youngsters. Visit your kin and safeguard your tongues, and do not look at what Allah has prohibited you from seeing, and do not listen to anything your ears are forbidden to hear. Be kind to the orphans of others so that your own orphans will equally receive kindness. Repent your sins to Allah and raise your hands to Him in supplication during the times of your prayers, for they are the best times during which the Almighty looks with mercy to His servants and answers their pleas when they plead to Him. O people! Your souls are pawned by your deeds; therefore, release them by seeking Allah's forgiveness. Your backs are over-burdened by the weight of your sins; therefore, lighten their burden by prolonging your prostration. Be informed that the Exalted and Almighty has sworn by His Dignity not to torture those who perform their prayers and prostrate to Him, and not to terrify them by the sight of the fire when people are resurrected for judgment. O people! Whoever among you provides iftar to a believer during this month will receive a reward equal to one who sets a slave free, and all his past sins will be forgiven. Having said so, people said to him: "O Messenger of Allah! Not all of us can do that!" He (pbuh), thereupon, responded by saying: Shun the fire of hell even by half a date! Shun the fire of hell even by a drink of water! O People! Whoever among you improves his conduct during this month will have a safe passage on al-Sirat al-Mustaqeem, (the straight path) when many feet will slip away, and whoever among you decreases the burdens of his slave (or anyone who works for him) will be rewarded by Allah decreasing his reckoning. Whoever among you abstains from harming others will be spared the Wrath of the Almighty when he meets Him. Whoever among you affords generosity to an orphan will be rewarded by Allah being generous to him on the Day of Judgment. Whoever among you improves the ties with his kin will be rewarded by Allah including him in His mercy, and whoever among you severs his ties with his kin, Allah will withhold His mercy from him upon meeting Him. Whoever among you offers voluntary prayers, Allah will decree a clearance for him from the torment of the fire. Whoever among you performs an obligation will receive the reward of one who has performed seventy obligations in other months. Whoever among you increases the sending of blessings unto me, Allah will make the balance of his good deeds weigh heavily when scales will be light. Whoever among you recites one verse of the Holy Qur'an will receive the blessing of one who recites the entire Holy Qur'an in another month. O people! The gates of heaven in this month are kept open; so, pray Allah your Lord not to close them against you, and the gates of the fire are kept closed; so, pray Allah your Lord not to open them for you; and the devils are kept chained; therefore, pray Allah your Lord not to unleash them against you. Advising the great Sahabi Abu Tharr al-Ghifari, may Allah be pleased with him, regarding the fast being a protection against the fire, he (pbuh) is quoted saying, "Shall I inform you of a deed which, if you do it, will keep Satan away from you as much as the distance between the east of the earth and the west?" People answered, "O yes, indeed, O Messenger of Allah!" He (pbuh) said, "Fast darkens his (Satan's) face; alms break his back; the desire to please Allah and the giving of assistance to do good deeds cut his tail off, and seeking Allah's forgiveness cuts off his aorta." Then he added, "For everything there is a purification (zakat), and the purification of bodies is the fast." He (pbuh) is also quoted saying, "One who fasts is considered to be adoring his Creator even while sleeping on his bed as long as he does not backbite any Muslim." He (pbuh) has also said, 'There are two merry occasions for anyone who performs the fast: one when he breaks his fast, and one when he meets his Lord, the Exalted, the Almighty. I swear by the One Who controls Muhammad's life, the excess on the mouth of one who fasts is better in the sight of Allah than the sweet smell of musk." He (pbuh) has also said that the Exalted and Almighty has said (in a Qudsi hadith) that all good deeds of a descendant of Adam are His (to reward) "except the fast, for it is mine, and I shall reward for it. All good deeds of the son of Adam are rewarded with ten to seven hundred times except perseverance, for it is mine and I reward for it." So, the knowledge of the rewards of perseverance is with Allah, and "perseverance" means fast. Regarding the interpretation of His saying (in the Holy Qur'an) "... and seek aid with perseverance," meaning the fast, it is reported that the person who fasts enjoys the gardens of Paradise and the angels keep praying for him till he breaks his fast. If a believer stands during a portion of the night to perform additional optional prayers, then he wakes up fasting, no sin will be recorded against him. Whenever he takes one step, it will be recorded as a good deed for him, and if he dies during daytime, his soul will ascend the heights of heaven. If he lives to break his fast, the Almighty will consider him among those who often return to Him for forgiveness. In the book titled Thawab al-A'mal, relying on the authority of Abu Abdullah who quotes his forefathers, peace be upon all of them, the author, namely Shaikh al-Qummi al-Saduq, quotes one tradition indicating that the Messenger of Allah (pbuh) has said, "The sleep of someone fasting is like adoration, and his breath praises the Almighty." Ramadhan Kareem Mubarak to ALL of you and your family! Your Sister in Faith, (wasalam) AB313
  16. as-salaam `alaykum wa rahmatullahi wa barakatuhu IHT presents a one-day event with Shaykh Samir an-Nass. Title: Isa ibn Maryam - `alayhis salaam The aim of this event is to gain some understanding and insight into the life of Prophet `Isa - `alayhis salaam. Moreover and perhaps more importantly, the event will endeavour to examine His return and focus on the impact that Prophet `Isa - alayhis salaam - will have on the Muslims. Also practical advice will be given to Muslims in regards to the manner in which they can prepare for the Day of Reckoning as opposed to solely concentrating on the major sign itself. Date & Time: Saturday 13th April 12:30-03:00PM Venue: Dallow Road Community Centre 234 Dallow Road Luton LU1 1TB For more details: w www.islamichometuition.co.uk e info@islamichometuition.co.uk t 07535 835204/07578 705384
  17. You can skip to 4:55 if you don't want to sit through the intro.
  18. (salam) As you all know the Muslims are in an uproar right now about a film made with no historical accuracy and made by a person who will be going back to prison after the FBI discovered he violated his probation. http://usnews.nbcnew...ation-case?lite I just want to add that Muslims are being murdered and driven from their homes in Burma, 2 Million Somalians are facing starvation, Hypocrites control Mecca and Medina, and the Zionists control the world. Are there not better things to worry about? Rather than making ourselves look like animals breaking into the US embassys and protesting outside of them? I am not a supporter of the US, obviously, but I do believe them when they say that they had nothing to do with the creation of this film. I also know for a fact that the US is running ads in Pakistan to show it had no part in the production or creation of the film. Should the Muslims really be so pumped up about a film made by a bank frauding criminal??? http://www.washingto...er-anti-islam-/ Would the Prophet really condone such behavior when there are bigger problems facing the Ummah? Was he not a selfless, non-selfish person who always put others before himself? Would he really approve of such un Islamic behavior? I reverted to Islam because it brought me out of living a life of sin as a youth in the USA. The Prophet (pbuh) was a man of extraordinary character and an example to mankind. Does he really want us out there burning cars, fighting with police (even if they are kuffar), and breaking into government buildings? I know I may catch some flak for this but I think that most of the 'Muslims' around the world don't know Islam or the Prophet. Or was a taught something that wasn't true? Are Muslims really barbaric and uncivilized? I refuse to believe that, I know that I learned Islam without any cultural or ethnic prejudices. I come to ShiaChat because I feel that the Shia are more reasonable then the people who call themselves 'Sunni'. I hope there are others out there who feel somewhat like me that way i can quit feeling alone. I always ask my wife 'is this Islam?' 'is this how we are supposed to act?'. I honestly believe that the Muslims around the world who show up to these 'protests', although they only account for maybe .5% of the Ummah are animals with their priorities and Islam all backwards. Your comments, negative and positive are deeply wanted and need. Thanks. (salam)
  19. A French Magazinewill be posting several cartoons of our beloved Prophet (pbuh) and said that it would 'shock those who will want to be shocked' Here is the article: Fears that a wave of anger in the Islamic world could spread to Europe mounted as it emerged a French magazine was planning to publish cartoons caricaturing the Prophet Mohammed. Satirical weekly Charlie Hebdo confirmed that its latest edition contains several cartoons featuring Mohammed that the publication's editor said would "shock those who will want to be shocked." The magazine is due to hit the streets later today against a background of protests across the Islamic world over a crude US-made film that mocks Mohammed and portrays Muslims as gratuitously violent. At least 30 people have died so far in demonstrations held in over 20 countries. Charlie Hebdo is no stranger to controversy over its handling of the issues relating to Islam. Last year it published an edition "guest-edited" by the Prophet Mohammed that it called Sharia Hebdo. The magazine's offices in Paris were subsequently fire-bombed in what was widely seen as a reaction by Islamists. Charlie Hebdo's latest move was greeted with immediate calls from political and religious leaders for the media to act responsibly and avoid inflaming the current situation. Prime Minister Jean-Marc Ayrault issued a statement expressing his "disapproval of all excesses." The magazine's editor, originally a cartoonist who uses the name Charb, denied he was being deliberately provocative at a delicate time. "The freedom of the press, is that a provocation?" he said. "I'm not asking strict Muslims to read Charlie Hebdo, just like I wouldn't go to a mosque to listen to speeches that go against everything I believe." Dalil Boubakeur, the senior cleric at Paris's biggest mosque, appealed for France's Muslims to remain calm. "It is with astonishment, sadness and concern that I have learned that this publication is risking increasing the current outrage across the Muslim world," he said. "I would appeal to them not to pour oil on the fire." And France's Muslim Council said it was "dismayed'' by a satirical weekly's decision to publish "insulting cartoons'' featuring the Prophet Mohammed. The cartoons will appear in an edition of Charlie Hebdo that comes out on Wednesday, its editor confirmed earlier. The Muslim Council, the main representative body for France's four-million strong Islamic community, said in a statement that it "vigorously condemns this new act of Islamophobia.'' It added: "We launch an urgent appeal to the Muslims of France to not react to this provocation.' France is home to Western Europe's largest Islamic community, with at least four million Muslims in the country. - AFP Source
  20. Sha'baniya Lecture Delivered by the Holy Prophet (3SW) on reception of Ramadan It has been reported from Imam Aba al-Hassan Ali b. Musa al-Reza (peace be upon him) who narrated from his fathers from Amir al-Mu’menin Ali b. Abi Talib (peace be upon him) who said: “one day the messenger of Allah (May Allah bless him and his progeny) addressed us and said: O’ people! Indeed ahead of you is the blessed month of Allah; A month of blessing, mercy and forgiveness. A month which with Allah is the best of months; Its days, the best of days, its nights, the best of nights, and its hours, the best of hours. It is the month during which you are invited to be the guests of Allah and you are placed to be from people of Allah’s dignity Each breath you take glorifies him; your sleep is worship, your deeds are accepted and your supplications are answered. So, invoke Allah, your Lord, with honest intentions and pure hearts to grant you success in fasting and reciting his Book in this month. There for miserable is certainly the one who is deprived of Allah's forgiveness in this great month. Remember the hunger and thirst of the Day of Judgment (Qiyaamah) with your hunger and thirst (while fasting); give alms to the needy and poor, Pay respect to your elders, have sympathy for your youngsters and maintain relations with your blood relatives; guard your tongues, close your eyes to that which is not permissible for your sight, close your ears to that which is forbidden to hear, show compassion and kindness to the orphans of people so compassion may be shown to your orphans. Do repent to Allah for your sins And supplicate with raised hands at the times of prayer as these are the best times, during which Allah Almighty looks at His servants with mercy. and raise your hands to supplicate at the times of prayers; for they are the best of times during which Allah the Almighty and Glorious looks towards His servants with mercy, answering them if they supplicate, responding them if they call Him, granting them if He is asked, and accepting if they entreat. O People! Indeed your souls are dependent on your deeds; so, make it free by Istighfar (invoking Allah for forgiveness) Your backs is heavily loaded from your sins; so, lighten their loads by long prostrations. and know that Allah swears by His might: That there is no punishment for the one who prays and prostrates and He shall not appall them from Hell-fire on the day when man stands before the Lord of the Worlds (the Doonsday). O People! One who gives Iftaar (arrange for meal at sunset) to a fasting believer during this month will be like one who has freed a slave and his past sins will be forgiven. Some of the people who were there then asked the Prophet (may Allah bless him and his progeny): 'Not all of us are able to invite those who are fasting?' The Prophet (may Allah bless him and his progeny) replied: 'Keep yourself away from Hell-fire though it may consist of half a dried date or even some water (if you have nothing else)'. O’ People! One who has good morals (Akhlaq) during this month will be able to pass the 'Siraat' (bridge to Paradise) on the day when feet will tend to slip. For anyone who during this month eases the workload of his servants, Allah will make easy his accounting, and for anyone who doesn't hurt others during this month, Allah will safeguard him from His Wrath on the Day of Judgment. As for one who honors an orphan during this month; Allah will honor him on that Day. And for the one who treats his blood relatives (and connect ties with them) during this month, Allah will bestow His Mercy on him on that Day. As for the one who cuts the ties of relation with his blood relatives; Allah will cut and keep away His mercy from him. Who so ever performs recommended prayers in this month Allah will save him from Hell-fire, And whoever offers an obligatory prayer during this month, his reward will be seventy times the reward during other months. And who so ever repeatedly invokes Allah's blessings on me (salawat), Allah will keep his scale of good deeds heavy, while the scales of others will be tending to lightness. He who recites one verse of the holy Qur'an will be given the rewards of reciting the whole Qur'an during other months. O people! The gates of Paradise and Heaven remain open during this month. Ask your Lord not to close them for you; while the gates of Hell-fires are closed, ask your Lord to keep them closed for you. During this month Shayatin (Satans) are imprisoned in chains. So, ask your Lord not to let them have power and domination over you.' Amir al-Mu’menin said that "I stand up and asked: ‘O’ Messenger of Allah, what are the best deeds during this month?' He replied: ‘O Aba al-Hassan, the best of deeds during this month is to be far from what Allah has forbidden.'" *Walael al-Shia, v 10, p 314
  21. Ramadan Kareem, I'm not such a debate person especially during this holy month, but I would like to share with you very interesting videos which shows the major Sunni-Shia debate points. ALL VIDEOS ARE CLEAN, NOT INCLUDING DISGUSTING LANGUAGE, NOR SHOWING DISRESPECT TO ANYBODY. Please allow me to post here my 1st video:
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