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قال أمير المؤمنين عليه السلام يا أبا بكر تقرء كتاب الله؟ قال: نعم. قال: أخبرني عن قول الله عز وجل:" إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا " فيمن زلت فينا أم في غيرنا؟ قال: بل فيكم، قال: فلو أن شهودا شهدوا على فاطمة بنت رسول الله صلى الله عليه وآله بفاحشة ما كنت صانعا بها؟ قال كنت أقيم عليها الحد، كما أقيمه على نساء المسلمين، قال: إذن كنت عند الله من الكافرين، قال: ولم قال: لأنك رددت شهادة الله لها بالطهارة، وقبلت شهادة الناس عليها، كما رددت حكم الله وحكم رسوله Imam Ali(as): O' Abu Bakr. Have you read the book of Allah(swt)? Abu Bakr(la): Yes. Imam Ali(as): The verse " God desires to keep only the uncleanness away from you O'People of the Family and purifies you a thorough purification" has been send down in our praise or in the praise of others? Abu Bakr(la): Yes, in Your praise. Imam Ali(as): If a witness, witnesses against Janabe Fatima(sa) regarding a bad thing, what will you do in that case? Abu Bakr(la): I will apply the Islamic Had on her(sa) just like its done for other muslim women. Imam Ali(as): In that case you will be among the Kaafir in the sight of Allah(swt). Abu Bakr(la): No. Imam Ali(as): Because in this case you rejected the declaration of Allah(swt) regarding the Purity of Janabe Fatima(sa) , accepting the declaration of the common people which is like rejecting the order of Allah ÓÈÍÇäå æÊÚÇáì and order of Messenger of Allah (saww). [source: Ihtijaaj-e-Tabarisi Vol 1 , Pg: 122-123] VISIT OPPRESSIONS UPON JANABE ZAHRA (SA) BLOGSPOT
Animosity in the hearts of the people Abu Ya’laa and Bazzaar have narrated on the authority of narrators considered correct by Haakim, Zahabi, Ibne Habbaan and others that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) informed بینا رسول اللّٰہ ﷺ آخذ بیدی ونحن نمشی فی بعض سکک المدینہ، اذ أتینا علیٰ حدیقۃ، فقلت:یا رسول اللّٰہ !ماأحسنھا من حدیقۃ !فقال: انّ لک فی الجنۃ أحسن منھا.ثم مررنا بأُخری، فقلت :یا رسول اللّٰہ !ما احسنھا من حدیقۃ !قال: انّ لک فی الجنۃ أحسن منھا.حتیٰ مررنا بسبع حدائق، کل ذالک أقول ما احسنھا ویقول :لک فی الجنۃ أحسن منھا، فلما خلا لی الطریق اعتنقنی،ثم أجھش باکیاً.قلت: یا رسول اللّٰہ !ما یبکیک؟قال: ضغائن فی صدور أقوام لا یبدونھا لک الا من بعدی.قال: قلت : یارسول اللّٰہ !فی سلامۃ من دینی؟قال: فی سلامۃ من دینک“One day Holy Prophet took my hand in his hand and we both started walking slowly in one of the lanes of Madinah. We reached near a garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ After this we reached another garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ We came across seven gardens and after each garden I said, ‘what a beautiful garden!’ and Holy Prophet (s.a.w.a.) replied, ‘You have a more beautiful garden than this in paradise.’ When the road was deserted, Holy Prophet embraced me and began weeping. I asked, ‘O Prophet of Allah! What makes you weep?’ Holy Prophet (s.a.w.a.) informed, ‘This nation bears animosity towards you in their hearts which they will reveal after I am gone.’ I asked, ‘O Prophet of Allah! Will I be steadfast on my religion at the time?’ Holy Prophet (s.a.w.a.) replied, ‘Yes, you will be steadfast.’ This tradition has been recorded with the same meaning and text in Majma al-Zawaaed on the authority of Abu Noaimi and Bazzaar and in Mustadrak with the same chain of narrators. Haakim and Zahabi both consider this tradition to be correct. Based on this it is an accepted fact that the chain of narrators of this tradition is correct. However the text is summarized in Mustadrak. Only Allah knows whether this has been done by Haakim himself or was done in the subsequent editions (by the editor) or was done by the publisher. On examining it is evident that the chain of narrators of this tradition is the same as the one taken by Abu Ya’laa and Bazzaar which Haakim and Zahabi consider as correct. However the only difference in the two references is that Haakim has recorded this in an incomplete manner i.e. he has concluded the narration at ‘you have a more beautiful garden than this in paradise.’ Similarly it is evident from other traditions that the ‘nation’ referred to in this tradition is the Quraysh which has been elaborated in the forthcoming topics. VISIT SERATONLINE.COM Who was responsible for misguiding the people after Holy Prophet (s.a.w.a.)? Another fact that is evident is it was the Quraysh who were responsible for the deviation and destruction of the people after the Holy Prophet’s (s.a.w.a.) demise. In one tradition Abu Huraira relates: Holy Prophet (s.a.w.a.) informed: یھلک امتی ھٰذا الحی من قریش‘Some people from the Quraysh are dragging my nation towards destruction.’ People asked, ‘What should we do at that time?’ Holy Prophet (s.a.w.a.): لوان الناس اعتزلوھم‘The people should distance themselves from them (the corrupt ones from the Quraysh).’ In another tradition Abu Huraira says, I have heard from the truthful Prophet (s.a.w.a.), ھلاک امتی علیٰ یدی غلمۃ من قریش‘The destruction of my nation will be at the hands of those from the Quraysh with lust for power.’ The people asked, ‘Is Marwan among them?’ Abu Huraira declares, ‘If I want I can name each one of them and I can even inform you of their tribes.’ Both these traditions are considered correct. The Enmity of the Quraysh and Bani Umayyah toward Holy Prophet (s.a.w.a.) and his progeny In the preceding pages we have recorded traditions wherein the Holy Prophet (s.a.w.a.) had exposed the treachery and animosity of the people. Now we shall examine some narrations about the enmity of the Quraysh with special reference to Bani Umayyah. Some of these people bore enmity from the time of the Holy Prophet (s.a.w.a.), which was evident. However, since they could not settle scores with the Holy Prophet (s.a.w.a.) they rose against the Ahle Bait (s.a.) in order to get back at Holy Prophet (s.a.w.a.). Ameerul Momineen (a.s.) relates, اللّٰھمّ انی أستعدیک علیٰ قریش، فانھم أضمروالرسولک ضروباً من الشر والغدر، فعجزوا عنھا، و حُلت بینھم و بینھا، فکانت الوجبۃ بی والدائرۃ علیّ. اللّٰھمّ احفظ حسناً وحسیناً، ولا تمکّن فجرۃ قریش منھما ما دمت حیاً، فاذا توفّیتنی فانت الرقیب علیھم وانت علیٰ کل شيء شہید ‘O Allah, I seek help from You against the Quraysh. They concealed their hatred and animosity towards the Holy Prophet (s.a.w.a.) because they could not reveal it. O Allah You protected him (s.a.w.a.) from them. Now they are targeting me with their hatred. O Allah, protect Hasan and Husain till the time I am alive. Do not allow the transgressors of the Quraysh to dominate them. And after I depart from the world then You alone are a Custodian. And You are a Witness over everything.’ Note how Ameerul Momineen (a.s.) describes the hatred and animosity in the hearts of the Quraysh. Until the Holy Prophet (s.a.w.a.) was alive Allah did not allow them to expressly show their animosity. However once the Holy Prophet (s.a.w.a.) passed away Ameerul Momineen (s.a.) had to bear the brunt of their hostility. Likewise, it is evident from Ameerul Momineen’s (a.s.) statement that the Quraysh would target Hasan (a.s.) and Husain (a.s.) with their hatred for the Holy Prophet (s.a.w.a.) and would finally kill them. In another sermon Ameerul Momineen Ali Ibn Abi Taalib (a.s.) declares, وقال قائل انک یابن ابی طالب !علیٰ ھٰذا الامر لحریص. فقلت: بل انتم. واللہ. أحرص و أبعد، و أنا اخص و أقرب و انما طلبت حقاً لی و انتم تحولون بینی و بینہ، و تضربون وجھی دونہ، فلما قرّعتہ بالحجۃ فی الملأ الحاضرین ھبّ کانہ بہت لا یدری ما یجیبنی بہ.One person told me, ‘O son of Abu Talib you are greedy for leadership.’ I replied, ‘By Allah, you people are greedier for leadership while you have nothing to do with it. On the other hand I am more deserving of it and I am (only) demanding my right. You are obstructing my path and preventing me from acquiring leadership.’ ‘When I convinced him with firm arguments and proofs in the midst of the people, he realised he was wrong and was so stunned that he could not respond.’ ‘O Allah, I seek help from You against the Quraysh and their helpers. Surely they have severed relations with me. They have belittled my high status and they have gathered to contend with me regarding the matter that was exclusively for me.’ Then the people said, ‘sometime you should demand your right and sometime you should abandon them.’ Ameerul Momineen Ali Ibn Abi Taalib (a.s.) wrote a letter to his brother Aqeel.. فدع عنک قریشاً و ترکاضھم فی الضلال، و تجوالھم فی الشقاق، وجما حھم فی التیہ، فانھم قد اجمعوا علیٰ حربی اجماعھم علیٰ حرب رسول اللہ ﷺ قبلی، فجزت قریشاً عنی الجوازی، فقد قطعوا رحمی وسلبونی سلطان ابن أُمّی‘Leave the discussion about Quraysh and their deviation and their dissent and their stubbornness as these people have already decided to fight me like they had decided to fight the Prophet of Allah (s.a.w.a.). Now only Allah will punish the Quraysh for severing relations with me and usurping the leadership of my cousin (Holy Prophet (s.a.w.a.)) from me.’ Ibne Adi in his book Al-Kaamil narrates: Once Abu Sufyan said, ‘the example of Muhammed (s.a.w.a.) in the Bani Hashim is like the example of a flower with sweet fragrance in the midst of foul odour. Someone informed the Holy Prophet (s.a.w.a.) about Abu Sufyan’s statement. On hearing this, the Holy Prophet (s.a.w.a.) rose while his face showed signs of anger. (He said) مابال اقوام تبلغنی عن اقوام …‘What kind of senseless talks am I hearing from the people?’ Ibne Adi in Al-Kaamil has clearly mentioned Abu Sufyan’s name while recording this narration. In some other books the same statement has been documented but instead of Abu Sufyan it is attributed to an anonymous person. For example refer to Majma al-Zawaaed. In another tradition Abdul Muttalib Ibn Rab’ee Ibn Harith Ibn Abdul Muttalib narrates, ‘Some of the Ansaar approached the Holy Prophet (s.a.w.a.) and said: We are hearing senseless talks from people related to your tribe to the extent that one person said – Muhammed (s.a.w.a.) is like a date tree growing in the midst of rubbish!’ Even this narration has been recorded with some changes (to conceal the truth). The Cause of the Enmity Take away prejudice and stubbornness of the historians and traditionalists and it will become clear that the animosity and snide comments were a result of the close proximity between Holy Prophet (s.a.w.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). These people were challenging Ameerul Momineen Ali Ibn Abi Taalib (a.s.) so that they could exact vengeance from the Holy Prophet (s.a.w.a.). In addition to this Ameerul Momineen Ali Ibn Abi Taalib’s (a.s.) role in slaying the senior members of Quraysh in various battles was another factor which cannot be ignored as a cause for animosity. Especially when one considers that Uthmaan himself had pointed this out to Ameerul Momineen Ali Ibn Abi Taalib (a.s.). Aabi in his book Nathr al-Dorar records that Ibne Abbas narrates that in one of the discussions with Ameerul Momineen Ali Ibn Abi Taalib (a.s.), Uthmaan said ما اصنع ان کانت قریش لا تحبکم، و قد قتلتم منھم یوم بدر سبعین کانّ وجوھھم شنوف الذھب‘What do I do if the Quraysh do not love you? In the battle of Badr you had killed seventy of their members of which each one was like shining gold.’ Obviously, the Quraysh could not express their resentment over this humiliation in front of the Holy Prophet (s.a.w.a.). So they turned against the Ahle Bait (s.a.) to exact revenge just as the Holy Prophet (s.a.w.a.) had prophesied. This led to a chain of events wherein they turned against Hazrat Faatemah (s.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). After them they opposed Imam Hasan (a.s.) and Imam Husain (a.s.). The opposition to Ahle Bait (a.s.) and by extension to their lovers is evident till date. Enmity with Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and Hazrat Faatemah (s.a.) What is evident from history is that every effort was made to restrict the propagation of the traditions of the infallibles (a.s.). On the other hand the traditionalists and narrators of Sunnis were relentlessly forging traditions and narrations. The caliphs prohibited the narration of important traditions which had the potential to embarrass them. Books that recorded such narrations were either burnt or destroyed. Under such circumstances, it is not possible for one to demand that the incidents related to oppression and injustice on Hazrat Faatemah (s.a.) be presented in a precise and unambiguous manner. Rather, we can narrate these incidents in the briefest manner possible given that the traditionalists and historians who were conscious of their duty to present the truth narrated the events with great difficulty and at great risk. These events were concealed and transmitted secretly so as not to alert the government who wanted to put an end to its propagation. The Holy Prophet (s.a.w.a.) had already informed the Ahle Bait (a.s.) that the nation would behave treacherously with them and take revenge from them. The Quraysh sought to take revenge from the Holy Prophet (s.a.w.a.) by tormenting Hazrat Faatemah (s.a.) who was a part of him. Since the Holy Prophet (s.a.w.a.) had already mentioned that Faatemah (s.a.) is a part of me, the Quraysh sought to spite the Holy Prophet (s.a.w.a.) by turning against Hazrat Faatemah (s.a.). Hazrat Faatemah (s.a.) was present in the nation as a part of the Holy Prophet (s.a.w.a.) so that the nation could be examined and those who bore enmity towards the Holy Prophet (s.a.w.a.) would be exposed through their enmity of Hazrat Faatemah (s.a.). And this examination came very quickly after the Holy Prophet’s (s.a.w.a.) demise so much so that Hazrat Faatemah (s.a.) passed away to meet her father just like he had prophesied. We do not expect to compile all the incidents and narrations right down to the minutest detail. However, if we can compile even 50% of the narrations and incidents then it is reasonable to say that we can conclude from the remaining incidents to a large extent. We have seen the level of distortion that these narrations have been exposed to so much so that the narration of Abu Sufyan, Islam’s biggest enemy, insulting the Holy Prophet (s.a.w.a.) has been recorded by attributing it to an anonymous person. Therefore, it is unreasonable to expect that we record all the incidents that transpired after the Holy Prophet’s (s.a.w.a.) demise when many of these incidents and narrations involve such explosive comments and reputed personalities. However, Allah’s Grace and Bounties on His servants have ensured that despite the most trying of circumstances, some faithful historians and narrators were always present to document these incidents and narrations so that the truth would be evident to the seekers of truth across all eras. Our endeavour at all times has been to narrate from the reputed books of Sunnis. We have not taken the help of Shiah references in this matter. Even with the Sunnis references we have taken care to narrate from ancient texts as opposed to those that were compiled in the subsequent centuries.  Majma al-Zawaaed, vol. 9, pg. 118  Mustadrak, vol. 3, pg. 139  Mizaan al-Etedaal, vol. 3, pg. 355  Musnad-e-Ahmad, vol. 2, pg. 288, 301, 324, 328  Sharho Nahj al-Balaaghah, vol. 20, pg. 298  Nahj al-Balaaghah, vol. 2, pg. 84; Nahj al-Balaaghah of Faiz al-Islam Sermon 171  Sharho Nahj al-Balaaghah, vol. 16, pg. 151  We have taken great care to translate critical sentences from Sunnis sources.  Al-Kaamil fi al-Zo’faaee, vol. 3, pg. 28  Majma al-Zawaaed, vol. 8, pg. 215  Ibid  This book has been published and now available in the market. For more details refer to Sharho Nahj al-Balaaghah, vol. 9, pg. 23
Some Muslims have misconceptions about the Holy Prophet (s.a.w.a.) and his successor. While there are many incidents during the Noble Prophet’s (s.a.w.a.) lifetime that serve to dispel these misconceptions and have clarified the matter for the Muslims, we would like to draw attention to the Holy Prophet’s (s.a.w.a.) demise and his funeral that have many lessons for his nation. First let us round up some of the misconceptions of these ostensible Muslims regarding the Noble Prophet(s.a.w.a.) and his successor. The Noble Prophet (s.a.w.a.) was an ordinary mortal like any other Muslim. Being an ordinary mortal, he (s.a.w.a.) did not possess any special powers and gifts, so he (s.a.w.a.) lacked the Knowledge of the Unseen (Ilm al-Ghaib) and to claim this for the Noble Prophet (s.a.w.a.) is polytheism (Shirk) as all knowledge is only for Allah. Undertaking a journey solely for the visitation (ziyaarat) of the Holy Prophet’s (s.a.w.a.) grave is a sin and one should not undertake such journeys, else prayers must be shortened (qasr). The Shias raised the status of Ali b. Abi Taalib (a.s.) and lowered the position of the Prophet (s.a.w.a.). The Prophet (s.a.w.a.) did not appoint Ali b. Abi Talib (a.s.) as his successor. Abu Bakr was the caliph of the Holy Prophet (s.a.w.a.). Abu Bakr’s caliphate was based on the consensus (ijma) of all Muslims. The companions (Sahaabah) were always with the Prophet (s.a.w.a.). In the spirit of companionship they never abandoned him (s.a.w.a.). VISIT SERATONLINE.COM Many misconceptions like these can be answered through just one incident – the death and burial of the Messenger of Allah (s.a.w.a.). While there are many reports about the Holy Prophet’s (s.a.w.a.) death, we will focus on a few to highlight some important points for Muslims. There are many other reports that reinforce these points. Tradition 1 Jabir b. Abdullah Ansari and Abdullah b. Abbas narrate – When the first verse of Surah Nasr (110) was revealed – “When there comes the help of Allah and the victory…” till the end, Ali b. Abi Talib (a.s.) asked the Holy Prophet (s.a.w.a.) – O Prophet (s.a.w.a.) when you die who will give you the ceremonial bath (Ghusl), shroud you and recite prayers on you and who will lower you in the grave? The Holy Prophet (s.a.w.a.) replied, “O Ali! As for the ceremonial bath, you will bathe me and Ibn Abbas will pour water for you and Jibraeel will be the third (one to bathe me).” When you are done with the ritual bath, shroud me with 3 new garments. Jibraeel will get the camphor from Paradise. Then when you lower me on the bed, place me in the Mosque (of the Prophet (s.a.w.a.)) and leave me. The first to offer prayers (salawaat) on me will be Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Then you all enter the mosque and align yourself in rows (for prayers). None shall come in my presence but he will exclaim (as condolence) – Surely the Prophet (s.a.w.a.) has died. Then (as instructed by the Prophet (s.a.w.a.)), Ali gave the ritual bath to the Holy Prophet (s.a.w.a.) and Ibn Abbas poured the water while Jibraeel was with them. His (s.a.w.a.) shroud was 3 new garments. He (s.a.w.a.) was carried on the bed. Thereafter, they entered the Mosque, placed him (s.a.w.a.) inside it and left him (s.a.w.a.) alone (as ordered by the Prophet (s.a.w.a.)). The first one to offer prayers (Salawaat) on the Prophet (s.a.w.a.) was Allah from His Throne (Arsh), followed by Jibraeel, Mikaaeel, Israafeel and the angels in groups after groups. Ali (a.s.) narrates – We heard humming in the Mosque but we did not see anyone. We heard a caller announce – Enter – may Allah have mercy on you and offer prayers on your Prophet (s.a.w.a.). Then we entered and formed rows like the Prophet (s.a.w.a.) ordered us. Then Jibraeel recited the takbeer (Allah-o-Akbar), we offered prayers on the Prophet (s.a.w.a.) with Jibraeel and none took precedence over us in praying for the Prophet (s.a.w.a.). And finally Ali (a.s.) lowered the Prophet (s.a.w.a.) in his grave… Hilyah al-Awliyaa wa Tabaqaat al-Asfiyaa (vol. 4 p. 77) by Abu Noaim Isfahani Ithaaf al-Saadah al-Muttaqeen (vol. 10 p. 291) by Murtaza al-ZubaidiTradition 2 Abdullah b. Masood narrates – It was heavy for us when we asked the Holy Prophet (s.a.w.a.) – Who will pray over you, O Prophet of Allah? He (s.a.w.a.) wept and we also wept with him (s.a.w.a.). He (s.a.w.a.) informed us, “May Allah forgive you and reward you with the best reward with respect to your (love of the) Prophet. When you have bathed me, applied camphor on me and shrouded me, then placed me at the edge of the grave and leave me alone for some time. Then the first one to offer prayers on me will be my friend, my companion – Jibraeel followed by Mikaaeel, Israafeel, Izraaeel (the Angel of Death) along with an army of angels. Then, the men from my Ahle Bait (a.s.) will pray over me, then their women and then you all will enter in groups and individually…” Mustadrak alaa al-Sahihain vol. 3 p. 60 Al-Bedaayah wa Al-Nehaayah vol. 5 p. 253 by Ibn Kathir – amongst the foremost students of Ibn Taymiyyah Dalael al-Nobuwwah vol. 7 p. 232 by Al-Baihaqi Ithaaf al-Saadah al-Muttaqeen vol. 10 p. 290 by Murtaza al-ZubaidiTradition 3 Abdullah b. Umar narrates that the Holy Prophet (s.a.w.a.) informed: One who visits me while he has no desire except my visitation (i.e. ziyaarat), then I am duty-bound to intercede for him on the Day of Resurrection. Majma al-Zawaaed vol. 3 p. 2 Mo’jam al-Kabeer vol. 12 p. 291 Al-Durr al-Manthoor vol. 1 p. 237There are several other traditions of this nature, but we have sufficed with the aforementioned reports documented by the most respected of Ahle Tasannun scholars. Collectively, such traditions have important messages for the Muslims: The Noble Prophet (s.a.w.a.) had knowledge of the unseen (Ilme Ghaib) which some Muslims deny. He (s.a.w.a.) was aware of the minutest details of his death as also other matters. The Holy Prophet (s.a.w.a.) enjoyed a far more honourable position in front of Allah than any mortal can ever conceive. He was not an ordinary person like some so-called Muslims claim and he was certainly not a mere postman delivering a letter as the Salafis claim! (We seek refuge in Allah)! The Noble Prophet (s.a.w.a.) enjoyed a high position in his lifetime as also in his death and even after his death. Some so-called Muslims concede that the Prophet (s.a.w.a.) had a high status but it was limited to his life time. “After death, he was like any other dead person and elevating his status is wrong and an innovation (bid’ah).”This view is rejected by the army of angels led by Allah who recited salawaat over him (a.s.) on his death. Clearly, it is erroneous and misleading to consider the Prophet (s.a.w.a.) an ordinary person in his lifetime, and to regard him as lifeless and worthless (God forbid) after his death. Undertaking a journey solely for ziyaarat or visitation of the Holy Prophet (s.a.w.a.) has tremendous rewards. Such a journey pleases Allah and His angels. Allah and His Chosen Angels themselves perform the ziyarat. Prohibiting Muslims from such journeys is an innovation and a grave sin. Even earlier Muslims reprimanded Salafis like Ibn Taymiyyah and Ibn Qayyim al-Jauziyyah for suggesting that ziyaarat of the Holy Prophet (s.a.w.a.) should be avoided. These Salafis were even imprisoned and paraded on donkeys for their beliefs. The Shias are accused of elevating the position of the Ahle Bait (a.s.) in general and that of Ali b. Abi Talib (a.s.) in particular, and lowering the status of the Holy Prophet (s.a.w.a.). But it is clear that Shias hold the Prophet (s.a.w.a.) in far higher respect than other Muslims. The aforementioned traditions in Ahle Tasannun books are among the most basic traditions recorded in honour of the Noble Prophet (s.a.w.a.) in the books of Shias. Despite such traditions in their own books, some Muslims lower the position of the Holy Prophet (s.a.w.a.) to that of an ordinary Muslim and prevent Muslims from his (s.a.w.a.) ziyaarat. These so-called Muslims are guilty of debasing the position of Holy Prophet (s.a.w.a.), not the Shias. The Shias seek refuge in Allah from such actions. Muslims in general claim that the Noble Prophet (s.a.w.a.) did not leave behind a successor nor did the Muslims make any inquiries in this regard. This view collapses in the face of such traditions wherein Muslims asked the Holy Prophet (s.a.w.a.) about who would bathe him, shroud him, bury him and offer prayers over him. The Noble Prophet (s.a.w.a.) did not hesitate from giving a detailed response. Therefore, it is impossible that the Holy Prophet (s.a.w.a.) forgot to mention more important details like who would succeed him in caliphate. Ali was the sole person to give the ritual bath with Ibn Abbas and Jibraeel (a.s.) assisting him. This further reinforces the argument of Ali’s caliphate as traditions report that only the Holy Prophet’s (s.a.w.a.) successor can give him the ceremonial bath. This was the Sunnah of all past Prophets (a.s.) and all Imams (a.s.) right from Ali b. Abi Talib till his eleventh descendant, Imam Hasan b. Ali al-Askari (a.s.). Even if we toe the argument of these so-called Muslims that the Noble Prophet (s.a.w.a.) did not appoint a successor, Ali b. Abi Talib (a.s.) was the only person qualified for the position by virtue of giving the ceremonial bath to the Holy Prophet (s.a.w.a.). The companions were not present in the funeral. In fact, they left the dead body of the Holy Prophet (s.a.w.a.) and were busy fighting in Saqeefah to grab power, thus belying their claim of true companionship. True companionship as shown by Ali b. Abi Talib (a.s.) is not limited to the lifetime, that too for a limited time. It involves being with the Holy Prophet (s.a.w.a.) during the lifetime, being busy in the funeral arrangements after his demise and acting on his Sunnah thereafter. Selecting a caliph in Saqifah of Bani Saaedah can never be given priority over burying the Noble Prophet (s.a.w.a.) of the nation who rescued the nation from certain misguidance and apostasy and whose funeral was attended by Jibraeel, Mikaaeel, Israafeel and Allah Himself. Succession of the Holy Prophet (s.a.w.a.) is not more important than the Noble Prophet (s.a.w.a.) himself. If indeed it is, then the matter ought to have been settled in the Holy Prophet’s (s.a.w.a.) lifetime. Ali b. Abi Talib (a.s.) was already selected as Caliph by Allah and His Prophet (s.a.w.a.). Even if there were differences over his selection, they could wait till after the funeral. In any case, since the Bani Hashim were busy in the funeral, selecting the so-called caliph of Muslims without consulting them makes the selection of Abu Bakr void as there was no consensus at the time of selection. Consensus cannot be claimed after selection, especially since there are reports that even many Ansaar in Saqifah were rooting for Ali b. Abi Talib as the Caliph, nullifying the entire argument of consensus for Abu Bakr as it lacked the consent of two major groups, viz. the Ansaar and the Bani Hashim.
Umar b. Khattab wrote a letter to Muaiyah l.a., the contents of which were as follows: ‘I went to the house of Ali, after having decided with others to bring him out of the house. Fatima came out and I told her, ‘Tell Ali to come out and swear the oath of allegiance to Abu Bakr for all Muslims have done so.’ Fatima replied that Ali was busy in arranging the Quran. I said, ’Keep this talk aside, tell Ali to come out or else we will forcefully enter the house and bring him out!’ At that moment, Fatima came and stood with her back towards the door and said, ‘O misled liars! What do you say and what do you want from us?’ I addressed her and she said, ‘What do you want O Umar?’ I replied, ‘Why has your cousin sent you here to reply while he remains seated behind veils?’Fatima said, ‘Your rebellion has brought me out O Umar and I have ended my proof upon you, and every misled is erroneous.’ I said, ‘Keep these vain and womanish words aside and tell Ali to come out of the house.’She replied, ‘You are not worthy of love and generosity. Do you make us fear the ‘Party of the Devil’ O Umar? Verily the Party of the Devil are the losers!’ (Surah Mujadilah (58): 19)Hearing this I said, ‘If Ali does not come out of the house, I will bring fuel and kindle a fire and burn down the house along with its dwellers or I will take Ali to the Masjid for (the oath of) allegiance.’ Then I took the whip (of Qunfudh) and struck Fatima with it and told Khalid b. Walid, ‘Bring firewood’, then again I told her, ‘I will burn down the house!’Fatima said, ‘O enemy of Allah and enemy of the Prophet of Allah s.a.w.a. and the enemy of the Commander of the Faithful!’ VISIT OPPRESSIONS UPON JANABE ZAHRA BLOGSPOT Two hands came out from behind the door to stop me from entering the house, however I pushed back the hands and then pushed the door with force, while striking at her hands with the whip, so that she would let go of the door. She wailed and wept due to the intense pain of the whip and her weeping was such a heart-rendering scream that it was as if my heart was going to melt and I almost retreated. Suddenly, I recalled the envy and avarice which I had towards Ali because he was the one that had shed the blood of the eminent Quraish apostates and thus, I kicked at the door, however she had grasped the door such that it would not open. When I kicked at the door, I heard the cry of Fatima and thought that this cry would topple the entire city of Medina. In this state Fatima called out, ‘O Father! O Prophet of Allah! How do they treat your beloved and your daughter! O Fizza! Hasten to my aid, for by Allah, the child in my womb has been killed.’I presumed that Fatima had stood with her back to the wall due to the extreme pain of labour and at this point, I pushed at the door with intense force and the door opened. When I entered therein, Fatima came and stood in front of me (even though she was in immense pain), but my intense anger had overwhelmed me as if a veil was cast before my eyes. In this state, I slapped her on her face, striking her veil, and she fell down to the ground.’” (This letter is quoted by Allamah Majlisi r.a. in Behaar al-Anwaar in which he says - I have related this letter from Dalail al-Imamah vol. 2 of Emaad al-Deen Tabari r.a. that after the martyrdom of Imam Husain a.s. at Karbala, Abdullah b. Umar along with a group of people from Medina came to Syria. They protested in front of Yazid l.a. regarding his atrocities at Karbala and in this gathering, Yazid l.a. told Abdullah b. Umar, “Do you wish to see the letter of your father”, saying this he brought forth the letter (quoted in the text) of Umar which was kept in a case and then he gave it to Abdullah )
OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 5 PART 1 Objection 5: If Fatima (s) was attacked why Ali Úáíå ÇáÓáÇã did not defend her? Explanation Among the most important doubts, which Wahabis propagate to instigate the feelings of people with an aim to deny attack on the house of revelation is that if such an attack ever took place, why Amirul Momineen Úáíå ÇáÓáÇã did not defend his wife? Was he not the victorious lion of Allah and the most valiant person of his time? Ali, who was the victorious lion of Allah and who possessed the enemy-routing sword and a hand with which he raised the gate of Fort Khyber, how even after having so much strength he saw his spouse being beaten up in his presence, but did not display any reaction? And… Rational reply Throughout history, Shia scholars have given various replies to this objection, which we shall briefly state in few points as follows: A. Amirul Momineen Úáíå ÇáÓáÇã defended Amirul Momineen Úáíå ÇáÓáÇã, in the first stage and when his house took the shape of confrontation, displayed severe reaction and confronted the attackers, including Umar. He seized his collar, threw him down and fisted his neck and face; but since the Imam was commanded patience, he refrained from continuing the dispute and according to the command of the Messenger of Allah (s), he observed patience. Amirul Momineen Úáíå ÇáÓáÇã in fact, wanted Umar and his other companions to understand that if he had not been ordered to observe patience and if the order of the Almighty Allah had been to the contrary, no one would have dared to attack the house of Fatima (s) and give way to their imagination; but the Imam, like always, was obedient to the command of the Almighty Allah. Sulaym bin Qays Hilali, a sincere companion of Amirul Momineen Úáíå ÇáÓáÇã, has written regarding this: Umar asked for fire and ignited it at the door of the house and the door broke. He opened it and entered. Lady Zahra (s) came to him and screamed: O father, O Messenger of Allah (s)! Umar raised the sword while it was in its cover and hit at the side of Fatima. Fatima called out again: O father! Umar raised the whip and hit at the side of Fatima. She called out again: O Messenger of Allah (s)! See how Abu Bakr and Umar are behaving with your survivors! Ali Úáíå ÇáÓáÇã stood up all of a sudden and seized the collar of Umar and pulled him down so hard that he fell down. Then he fisted him at his nose and neck and wanted to eliminate him, but he remembered the statement of the Prophet and the bequest he had made to him and he stood up and said: O son of Sahhak, by the one who sent Muhammad as a Prophet, if divine will and covenant of the Prophet had not been there on my neck, you would have known that you would not have been able to enter my house. In the same way, Alusi, the well known Wahabi commentator, quoting Shia sources has narrated this report: Umar became infuriated and burnt down the door of the house of Ali Úáíå ÇáÓáÇã and entered the house. Fatima (s) came to Umar and screamed: O my father, O Messenger of Allah (s)! Umar raised the sword while it was in its cover and hit at the side of Fatima. Then Umar raised the whip and hit at the side of Fatima.Fatima called out again: O father! Seeing this, Ali Úáíå ÇáÓáÇã suddenly arose and seized Umar’s collar, jerked it hard and threw him down and hit at his nose and neck. http://oppressionsuponjanabezahra.blogspot.in/ B. Ali Úáíå ÇáÓáÇã surrendered only due to the bequest of the Holy Prophet (s) Throughout his life, Amirul Momineen Úáíå ÇáÓáÇã was obedient to the commands of the Almighty Allah and only divine orders made him react; and prejudice, anger and selfish motives never made him act in response. His Eminence was commanded by the Almighty Allah and the Holy Prophet (s) to observe patience and forbearance before great calamities and it was according to this command that he was not supposed to take up arms. The Late Raziuddin Musawi in his book, Khasaisul Aaimma has written: Imam Kazim Úáíå ÇáÓáÇã says that he asked his father, Imam Sadiq Úáíå ÇáÓáÇã: What happened after the Messenger of Allah (s) swooned? My father replied: Ladies entered and started wailing. Muhajireen and Ansar gathered and expressed sorrow and grief. Ali Úáíå ÇáÓáÇã said: Suddenly they called me; I entered and threw myself on the body of the Messenger of Allah (s). He said: My brother, these people would abandon me and become engrossed in their worldly activities, but all this should not prevent you from attending to me. Your simile in my Ummah is like the simile of Kaaba that the Almighty Allah has made it a sign so that they may come to it from far off places…when I am no more and when you have concluded what I have willed you to do and you have placed my body in my grave, sit at home and compile the Quran as I have ordered, on the basis of obligatory acts, laws and sequence of revelation. I advise you to observe patience in what befalls you and Fatima at the hands of these people. Make patience your habit till you meet me. Yes, at one time the command of the Almighty Allah was that enemies should not get sleep due to the fear of his Zulfiqar and at another time the command was that this same Zulfiqar should remain in its case so that the foundations of Islam remain safe and the enemies of Islam should despair of destroying it. C. Shortage of strength and power to stage an uprising On a number of occasions, Amirul Momineen Úáíå ÇáÓáÇã has considered lack of sufficient power as one of the reasons for his not having staged an uprising. The Imam has clarified in the third sermon of Nahjul Balagha: Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience, although there was p.ricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance… Imam Úáíå ÇáÓáÇã says in sermon 217: I looked around, but found no one to shield me, protect me or help me, except the members of my family. I refrained from flinging them into death and therefore, closed my eyes despite the dust, kept swallowing saliva despite (the suffocation of) grief and endured pangs of anger, although it was more bitter than colocynth and more grievous than the bite of knives. On another occasion the Imam pointed to thirty sheep that were grazing and said: By Allah, if I had as many supporters, I would have definitely staged an uprising. Or another occasion, it is mentioned that when 360 persons pledged allegiance to the Imam, he said: Meet me tomorrow at such and such place with your heads shaved, but except for five: Abu Zar, Huzaifah, Miqdad, Ammar and Salman, no one appeared. Perhaps some might judge this wrongly and say: Amirul Momineen Úáíå ÇáÓáÇã, who was the conqueror of the Battle of Badr, Uhad, Khyber, Hunain and Khandaq etc. Why he did not stage an uprising all alone? Why did he not display his feats again? We reply: There is no basis to say that Amirul Momineen Úáíå ÇáÓáÇã should act in contravention of practice of the Holy Prophet (s) and the divine prophets. It is mentioned in a report that Amirul Momineen Úáíå ÇáÓáÇã said: The Prophet advised me that if I don’t get supporters, I should restrain myself and secure my blood and that of my family members and followers. D. Avoiding division among Muslims and destruction of Islam Among the reasonings based on statements and explanations of the Imam Úáíå ÇáÓáÇã it was to avoid division in the ranks of Muslims and destruction of Islam. In some reports of Amirul Momineen Úáíå ÇáÓáÇã, it is mentioned that: By Allah, if I had not feared divisions in the ranks of Muslims, their reverting to infidelity and destruction of religion, I would have definitely confronted my opponent in a way they had never seen. The same point is mentioned by Ibne Abde Barr, a prominent Ahle Sunnat scholar in his book of Istiab under the biography of Rufaa bin Rafe, quoting from Amirul Momineen Úáíå ÇáÓáÇã. E. Possibility of martyrdom of Lady Zahra (s) and her sons if Amirul Momineen Úáíå ÇáÓáÇã had confronted Security of women and children are among the natural and common matters in all human beings; but it is clear that if one comes to know that the aim of the enemy in confronting his ladies is only to instigate him to react so that his most important aim is fulfilled, he would keep himself under control and never do anything, which will allow the enemy to achieve his aim. The aim of the attackers on the house of revelation was that Amirul Momineen Úáíå ÇáÓáÇã should be provoked to react and through this they may prove that a person like him is prepared to use the sword to remove a large number of people for getting worldly rulership. And also if Amirul Momineen Úáíå ÇáÓáÇã had reacted and had been defeated by them, it was possible that Lady Fatima Zahra (s) and the sons would have been killed in this confrontation and the progeny of Imamate would have been cut off. Then enemies would have publicized that Ali Úáíå ÇáÓáÇã sacrificed his wife and children in pursuit of worldly rule and it was in fact the reason of their killing; as they said regarding Ammar Yasir, the loyal companion of Amirul Momineen Úáíå ÇáÓáÇã. F. Amirul Momineen Úáíå ÇáÓáÇã chose the best option Circumstances dictated that Amirul Momineen Úáíå ÇáÓáÇã should either defend the foundation of Islam and give up his right or that a small group should attack him and he should repel them by sword and in exchange the enemies of Islam and hypocrites may take advantage of the opportunity to destroy the foundation of Islam, but through this sacrifice, Imam Ali Úáíå ÇáÓáÇã secured the religion of Islam forever and rendered the enemies of Islam hopeless. Imam Ali Úáíå ÇáÓáÇã has said in the third sermon of Nahjul Balagha: Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience, although there was p.ricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance… CONTINUED IN PART 2......  Kitab Sulaym bin Qays Hilali, Pg. 568, Sulaym bin Qays Hilali (d. 80 A.H.), Intisharat Hadi - Qom, First edition, 1405 A.H.  Ruhul Maani fee Tafsirul Quranil Azeem wa Saba Mathani, Vol. 3, Pg. 124, Allamah Abul Fadhl Shahabuddin Sayyid Mahmud Alusi Baghdadi (d. 1270 A.H.), Darul Ahya Turath Arabi, Beirut.  Khasaisul Aaimma Úáíå ÇáÓáÇã, Pg. 73, Abul Hasan Muhammad bin Husain bin Musa Musawi Baghdadi, Sharif Razi (d. 406 A.H.), Edited and compiled by Dr. Muhammad Hadi Amini, Majmaul Bahuth Islamiya Astana Rizvia Muqaddisa, Mashad – Iran, 1406 A.H. Biharul Anwar, Vol. 22, Pg. 484, Muhammad Baqir Majlisi (d. 1111 A.H.), Edited: Muhammad Baqir Bahbudi, Mausasul Wafa – Beirut – Lebanon, Second corrected edition, 1403 – 1983 A.D.  Nahjul Balagha, Sermons of Imam Ali Úáíå ÇáÓáÇã, Sermon 3, Vol. 1, Pg. 31  Nahjul Balagha, Sermons of Imam Ali Úáíå ÇáÓáÇã, Sermon 217, Vol. 1, Pg. 31  The narrator says: The Imam came out of the Masjid and came to a walled compound in which there were thirty sheep. He said: By Allah, if I had as many supporters, who had been well wishers for Allah and His Messenger, I would have indeed removed the son of the fly snapper from his throne. Al-Kafi, Shaykh Kulaini, Vol. 8, Pg. 32  At dusk 360 persons pledged allegiance of death to Amirul Momineen Úáíå ÇáÓáÇã (that they would support him till the end of their lives) Imam Úáíå ÇáÓáÇã said to them: Come besides Ahjaar Zayt (a place on the outskirts of Medina) tomorrow morning (and mentioned shaving of the heads as a sign of loyalty). Amirul Momineen Úáíå ÇáÓáÇã himself got himself tonsured, but the following day, except for Abu Zar, Miqdad, Huzaifah bin Yaman, Ammar bin Yasir and Salman, no one appeared. Ali Úáíå ÇáÓáÇã raised his hands to the sky and said: O Allah, these people have humiliated me as Bani Israel insulted Harun… Al-Kafi, Shaykh Kulaini, Vol. 8, Pg. 33  Mustadrakul Wasail, Mirza Noori, Vol. 11, Pg. 75 – Misbahul Balagha(Mustadrak Nahjul Balagha), Mir Jahani, Vol. 3, Pg. 6 – Kitab Sulaym bin Qays, Edited: Muhammad Baqir Ansari, Pg, 304 – Al-Mohtazar, Hasan bin Sulaiman Hilli, Pg. 111- Hilyatul Abrar, Sayyid Hashim Bahraini, Vol. 2, Pg. 64 – Jami Ahadithus Shia, Sayyid Burujardi, Vol. 13, Pg. 41 – Al-Ghaibat, Shaykh Tusi, Pg. 193 – Al-Ihtijaj, Shaykh Tabarsi, Vol. 1, Pg. 280.  Sharh Nahjul Balagha, Vol. 1, Pg. 184, Abu Hamid Izuddin bin Hibatullah bin Muhammad bin Muhammad bin Abil Hadid Madaini (d. 655 A.H.), Darul Kutubul Ilmiya, Beirut / Lebanon 1418 A.H. – 1998 A.D. First edition, Edited: Muhammad Abdul Karim Namri.  Al-Istiab fee Marifatul Ashab, Vol. 2, Pg. 497, Yusuf bin Abdullah bin Muhammad bin Abde Barr (d. 463), Darul Jeel, Beirut, 1412, First edition, Edited: Ali Muhammad Bajawi.  Nahjul Balagha, Sermons of Imam Ali Úáíå ÇáÓáÇã, Sermon 3, Vol. 1, Pg. 31
One of greatest tragedies to afflict the Muslim community of late is that well-established precepts of faith like monotheism, Prophet’s (s.a.w.a.) status in Islam, intercession, mediation, affection for Ali (a.s.) and Faatemah (s.a.) and their children, status of Imam Husain (a.s.), degradation of Yazid, etc. to cite a few, on which Muslims were united until a few years ago have become major points of polarization among Muslims today. Matters have reached a stage that the party opposed to the consensus ironically accuses those who are with the consensus of apostasy and polytheism! One such issue is the status of Ameerul Momineen (a.s.) – Ali b. Abi Taalib (a.s.). Virtues of Ameerul Momineen (a.s.) on which there was total unanimity and consensus among Muslims have been put under a cloud by skeptics. They have either denied the virtues altogether or have adorned others with these virtues. For example, regarding the descent of the Quranic verse: æóãöäó ÇáäøóÇÓö ãóä íóÔúÑöí äóÝúÓóåõ ÇÈúÊöÛóÇÁó ãóÑúÖóÇÊö Çááøóåö ۗ æóÇááøóåõ ÑóÁõæÝñ ÈöÇáúÚöÈóÇÏö And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants. (Surah Baqarah (2): Verse 207) read more on SERATONLINE.COM It is widely recorded in Sunni commentaries (tafaaseer) and books of tradition that this verse refers to Ali b. Abi Taalib (a.s.) when he willingly offered to sleep on the bed of the Prophet (s.a.w.a.) on the night of migration, also known as Lailah al-Mabeet, thereby saving the life of the Prophet (s.a.w.a.) and risking his own. However, some Muslims claim that it refers to among others Suhaib b. Sinaan, an old Muslim who migrated to Madinah. Others claim that it refers to Muslims in general under the verse of Surah Taubah (9): Verse 111 – Surely Allah has bought of the believers their persons and their property for this… That this verse refers to Ali b. Abi Taalib (a.s.) is not a matter of dispute according the Shiite scholars. And according to many Sunni scholars too, Ali b. Abi Taalib (a.s.) is the individual described as the one who sold his self to acquire Allah’s Satisfaction. Therefore by consensus (ijmaa) of both sects, the verse refers to Ali b. AbiTaalib (a.s.). Attempts to include others in its interpretation go against the consensus and are misguided at best. If nothing else, Ali b. Abi Taalib (a.s.) must be listed as one of the parties referred to in the verse instead of excluding him completely from its ambit, which many skeptics have tried to do. Listed below are the leading Sunni scholars who have confessed to Ali b. Abi Taalib’s (a.s.) sacrifice for the Holy Prophet (s.a.w.a.) and Islam being the subject matter of the verse: 1. The renowned interpreter of the Sunnis – Tha’labi in the interpretation of this verse (Surah Baqarah (2): Verse 207 – And among men is he who sells himself to seek the pleasure of Allah… through his chain of narrators says: When the Holy Prophet (s.a.w.a.) decided to migrate, he appointed Ameerul Momineen – Ali b. Abi Taalib (a.s.) to repay his debts and to return the trusts entrusted to him. On the eve of migration before departing with the polytheists having surrounded his house to attack him, he (s.a.w.a.) ordered Ameerul Momineen (a.s.) to sleep in his bed and cover himself with the green blanket associated with him. At that moment Allah revealed to Jibraeel and Mikaaeel – I make you two as brothers and grant one of you a longer life than the other. Now which one of you is ready to sacrifice his life and give preference to other’s life over his own? Neither of them volunteered. He revealed to them – Now Ali (a.s.) will sleep on the Prophet’s (s.a.w.a.) bed and is ready to sacrifice his life for him. Go to the earth and be his protectors. When Jibraeel was sitting near the head of Ali (a.s.) and Mikaaeel was sitting near his feet, Jibraeel said – Congratulations to you, O son of Abu Taalib. Allah prides over you near His Angels. At this juncture the verse – And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants (Surah Baqarah (2): Verse 207. It is due to this that this night is famous as the Night of Selling. (Tafseer-e-Tha’labi, vol. 6 pg 479) 2. Kashf al-Bayaan by Tha’labi vol. 1 pg 409 3 3. Tafseer Mafaateeh al-Ghaib (famous as Tafseer-e-Kabeer) by Fakhruddin Raazi vol. 3 pg 222 4. al-Mustadrak alaa al-Saheehain, vol. 3, pg 4 5. Usud al-Ghaabah fi Marifah al-Saḥaabah, vol. 4 pg 25 6. Tafseer-e-Qurtubbi, vol. 3 pg 347 7. Shawaahed al-Tanzeel vol. 1 pg 123 8. Majma al-Zawaaid by Haithami, vol. 7 pg 27 9. Zakhaair al-Uqbaa by Muhibuddin Tabari, pg 86 etc. 10. Noor al-Absaar by Shablanji, pg 86 11. Tafseer-e-Nishapuri vol. 2 pag 8 12. Tafseer-e-A’qam Zaidi vol. 1 pg 41 13. Jaame’o Lataaif al-Tafseer vol. 5 pg 111 14. Jawaahir al-Mataalib vol. 1 pg 241 15. Al-Salaato Khairun min al-Naum vol. 5 pg 13 16. Kunooz al-Haqaaiq, pg 31 17. Ghaayah al-Maraam pg 344-345 18. Yanaabi al-Mawaddah vol. 1 pg 274 19. Kifaayat al-Taalib fi Manaaqebe Ali b. Abi Taalib pg 114 As is apparent from the list, there is no shortage of Sunni scholars who regard Ali b. Abi Taalib (a.s.) as the sole person referred to in the 207th verse of Surah Baqarah. Therefore attempts to name others instead can only be termed as mischievous and a bid to keep the general Muslims in the dark about Ali’s (a.s.) numerous virtues.
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