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Salamun 'alaykum, this is one of the topics were most Sunnis and Shi'a today can only think in a "black or white"-manner and as such are unable to accept any criticism of their views in one direction or the other. Instead of thinking of the Shaykhayn as two angels (as most Sunnis today do) or as two evil persons (as most Shi'a today do), there is also the option to look at them from a more balanced perspective: They were two Muslim rulers, who tried to be just - that's why the majority of the Muhajirin and Ansar did not oppose their rule - but had also mistakes. The view of them being similar to angels and the view of them being evil are both based upon narrations. These narrations - especially concerning this subject - were heavily influenced by politics and as such far away from being reliable unlike what the two opposing sides claim. We know that Allah ta'ala has praised the Sabiqun al-Awwalun from among the Muhajirin and the Ansar and we also know that the majority of them did not oppose the rule of the Shaykhayn. We also know - unlike what some Shi'a today claim - that they did care for justice and would for example never accepted that anyone hits Fatima (peace be upon her) as is claimed in some narrations. (There are different versions, some are nearer to the truth, while other contain clear exaggerations, which are insulting towards all Muslims of that time in reality.) How does it come that the same Muhajirin and Ansar were not pleased when 'Uthman bin 'Affan started to put his relatives in positions of power? How does it come that the majority of the Muslims that participated in the Battle of Badr and those who pledged allegiance to the Best of Creation (peace and blessings be upon him) under the tree sided with the Prince of the Believers (peace be upon him) against Mu'awiya and his ilk. How does it come that the same Muhajirin / Ansar and their children stood against Yazid after the martyrdom of Imam al-Hussayn (peace be upon him) and were likewise martyred as a result. Then: Imam 'Ali (peace be upon him) was in the Majlis al-Shura of 'Umar bin Al-Khattab, who would usually take the position of Imam 'Ali, if he would have a recommendation regarding an issue. Not just that: Major companions that were close to Imam 'Ali, were in positions of power under 'Umar. What people do not take into consideration is that some positions became issues of creed later on, but were not understood as such by earlier Muslims. Take the event of Ghadir: Yes, it's not possible to get out of this event without acknowledging a special status and religious leadership to Imam 'Ali bin Abi Talib (peace be upon him) upon all believers and without understanding that Imam 'Ali is with the truth and those opposing him are upon falsehood, but it does not necessitate political leadership. Especially when Imam 'Ali did not declare himself as such (which he could have done from the very beginning on) and only drew the sword when it came to Mu'awiya and his likes and not before. Even if political leadership is meant, then it's still possible that the Shaykhayn knew that the Bani Umayya would not accept such a leadership and would cause problems and tried to find another solution. Think about it: 'Umar put those close to Imam 'Ali in positions of power and would have even preferred him as the Khalifa after his rule. What is ironic here is that the above mentioned way of thinking is closer to that of the companions, who supported Imam 'Ali (meaning the very first real Shi'a), which is why they had no problems to be under the Shaykhayn (even in positions of power!), but clearly had a problem with Mu'awiya. I personally believe that the Zaydiyya (majority of Shi'a were Zaydiyya or close to them in the past) and someone like Shakyh Ahmad al-Waeli from among the Twelvers had a more balanced view than many Sunnis and Shi'a today.

Salamun 'alaykum, our brothers and sisters are getting slaughtered left and right and all some people can do is to show hatred towards other Muslims due to some differences in their school of thought. The issue doesn't even stop here! Some of these people are happy that the oppressors have killed Muslims that they disagree with! Let no one try to fool himself! Allah ta'ala is the Most Just and your secterian ideas will not lead to your salvation, but rather to the opposite! And if someone says "but look what they did in Syria and Iraq", then the answer is: And did you forget what people from the opposing side did there?! Or is it that you're blind to your own faults and only see the faults of one side? 5:8 يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ ٨ O you who have believed, be persistently standing firm for Allāh, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allāh; indeed, Allāh is [fully] Aware of what you do. ___

I tried to post this on Sunni forums hoping they would be able to cite works from the 4 school, but I guess the posts haven't been verified to be put up yet. I'm currently learning between the Sunni and Shia and as of right now and I'm truthfully conflicted, the Sunnis in my opinion have more rigid practices and I guess unity , but despite this, i can't get over the fact their conception of god doesn't fulfil Tawhid al-Uluhiyyah and Tawhid al-Asma’ wa al-Sifat. I just want to know why as a Sunni I can't believe in divine simplicity, every video I watch about just talks about how we can't but never go into it, like what happened in history, that not one of the four, thought it would be beneficial too have the belief of divine simplicity?!

I see the recent trend of Sunnis/Salafis converting to Shia Islam. This is well known, but what about non muslim converts, is it popular among them?

Salaam I have a query, I read the Lord's prayer recently. and I fail to see HOW this is haram?????? "Our Father, Who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil." What is haram about this ??? Its asking Allah to give us rizq, forgive us and save us from evil? how is it haram?? @A

Salaam, I am a recent convert to Islam. I thought that the UK and Ireland had one of the most terrible but unique dynamics when it came to religious sectarianism. I was wrong, it pales in comparison to Islam. Has nobody found it strange how emphasised the differences between basic Sunni and Shia principles are? It seems quite clear to me but that is from a newcomer perspective. From the Sunni side, I have heard abhorrent and alienating things about Shias. I'm sure that the same applies vice versa. Ultimately though, the basic principles are the same and actual differences are minimal. Both sides believe in in Allah (سُبْحَانَهُ وَ تَعَالَى), the significance of Prophet Muhammed (صلى الله عليه وآله وسلم), that the Quran is the word/of Islam, in praying to Allah, in the principles of Islam like charity and elderly care, Ramadan. There are some differences with how the two sides carry out their beliefs in these things but at the end of the day, both sides faithfully and legitimately follow Islam. One major difference I've heard is about Abu Bakr vs Ali. I may be incompetent as a newcomer but is this matter even religious. It is a debate about the leadership of a caliphate (Islamic version of empire) so it is ultimately political. Yes, the election process did seem rushed and shady. However, there is no rightful leader. Abu Bakr was a great man and devoted follower of Islam as was Ali. Regardless of the leader, Islam does not change from how it was revealed to us. Now, it is one thing to be passionate about your version of Islam but wrong to disrespect other views. Before converting, I was sceptical and hateful of Islam. Now I see, Islam is no the problem - it is the Muslims. It's absurd that we treat other sects worse than we treat Christians and Jews (though we should not be treating anyone badly). The Prophet Muhammed (صلى الله عليه وآله وسلم) formed the Rashidun Caliphate out of peace and cooperation. Bear in mind, not all places absorbed into the Caliphate were Islamic but the Prophet united all. For example, we stuck a deal with the Christian city of Najran. The sectarian divide is so much so that some countries even execute certain sects. Islam, to me it seems, is the most passionate about itself which is good. It is fierce and enthusiastic. But then, this becomes twisted and corrupted into superiority complexes, extremist ideas about martyrdom and jihadism etc. You are not a good Muslim if you die as a martyr for a war you wrongfully wage and instigate. The Middle East especially is a shameless embodiment of sectarianism and corrupted Islam. Sorry for this ranting but it genuinely upsets me to see something good (Islam) be tainted so much by selfish peoples. Bad media depictions of Islam do not come out of thin air, they media can justify it because of the way Islam is practiced.

What is the view on this statement from The Sunni-Shia Divide | Council on Foreign Relations www.cfr.org/article/sunni-shia-divide "Many Christian, Jewish, and Zoroastrian converts to Islam chose to become Shia rather than Sunni in the early centuries of the religion as a protest against the ethnic Arab empires that treated non-Arabs as second-class citizens. Their religions influenced the evolution of Shia Islam as distinct from Sunni Islam in rituals and beliefs."

Abu Qatadah reported: The Prophet, peace and blessings be upon him, said, “Verily, you will never leave anything for the sake of Allah Almighty but that Allah will replace it with something better for you.” Source: Musnad Aḥmad 23074

Salaam Alaikum! This is my first post here! How is everyone ??? I am writing here today just to get some advice as someone living in the UK and soon to undertake GCSE then go to college Insha'Allah what advice to anyone working in finance have for me to progres in the field? I am hoping to work in Investment Banking either in mergers and acquistions or Sales and trading Insha'Allah I don't have much experience besides some daytrading I did a while back? What tips you have for an aspring invesment banker? Hopefully I can work in Goldman Sachs or JP one day Insha' Allah ? (as for college i will be attending UK college but after college for UNI i'm unsure whether I wish to attend British or hopefully US Universities for better grad opportunities but I'm unsure how to go about going uni there!) Ya Ali (عليه السلام) Madad

I wanted to start a discussion regarding the mother of the believers Aisha. Is she still the mother of the believers after reading this?? According to the Shiaa the prophet (saww) left the authority to divorce his wives to Imaam Alee (as) and Imaam Alee (as) did divorce Aisha (la) The narrations that I will be posting are Saheeh (Authentic) and here is what Allama Majlisi (RA) says about them: Bihar al-Anwar, by Allama Majlisi, vol. 22, p. 495 "This was the end of what we have taken out from the book Al-Turaf, which it has taken out from the book Al-Wasiya, by 'Isa bin al-Mustafadh, and the book Khasa'es al-A'imma, by Sayed al-Razi (ra), and most of it is narrated in the book Al-Sirat al-Mustaqeem, by Sheikh Zaynul-Deen al-Bayyadhi. And 'Isa and his book are mentioned in the books of Rijal, and I have distinguished chains of narrators from them. And after the esteem of Al-Kulayni (ra) and the two Sayed's reliance on it, there is no meaning in declaring any of them as weak, in addition to that the pronounciation of the narrations and their meanings bear witness to their authenticity." So now lets begin: First narration: The prophet (saww) giving Imaam Alee (as) the authority to divorce his wives: Al-Ghayba, by Al-Tusi, p. 150 "O Ali, you are my successor upon my family, the living ones as well as the dead ones, and upon my women. So the one of them whom you bind (bind to the Prophet's marriage to them) shall meet me tomorrow (on the Day of Judgment); and the one of them whom you divorce (divorce from the Prophet's marriage to them), I am innocent from her. She will not see me, neither will I see her on the Day of Resurrection. And you are my successor upon my nation after me." Second narration: Imaam Alee's (as) promise to divorce Aisha: Sharh' al-Akhbar, by Abu-Hanifa al-Nu'man al-Maghribi, vol. 1, p. 211. Ali sent (someone of his servants) to Aisha, after the end of the cause of Jamal, when she was in Basra, to say: "Return to your house", and she denied. Then he sent to her a second time, and she denied. Then he sent to her a third time: "You shall return, otherwise I shall say a word in which Allah and His Messenger shall dissociate themselves from you!" Then she said: "Get me away! Get me away!" Then a woman, who was with her, said to her: "O mother of the believers, what did scare you with Ali's commitment over you?" She said: "The Prophet made him his successor upon his family and left the divorcement of his women in his hand." Third Narration: Imaam Alee divorcing Aisha: Al-Ihjtijaj, by Al-Tabarsi, vol. 1, p. 24 "Imam al-Baqir (as) said: When the Day of Jamal took place and Aisha's howdah had been hit by arrows, the Commander of the Faithful (as) said: "By Allah, I do not see anything else than divorcing her! So I call, to Allah, after a man who heard the Messenger of Allah (saw) say: 'O Ali, the issue of my women is in your hand after me' when he stood and bore witness over this!" He (Al-Baqir) said: Then 13 men stood up, among them were two Badri's, and they bore witness to that they heard the Messenger of Allah (saw) say to Ali bin Abi-Talib (as): "O Ali, the issue of my women is in your hand after me!" He (Al-Baqir) said: Then Aisha cried until they heard hear cry. Then Ali (as) said: "The Messenger of Allah (saw) said to me: 'Allah shall support you, O Ali, on the Day of Jamal with 5000 angels."

I know its a shia chat forum, but have seen many syeds related threads here. What is your take on people claiming they are Naqvi/Bokhari Syeds with immediate grandfathers migrated from Iran (places close by). I am not able to find any sources that link them to Iran apart from that a lot naqvi syeds still reside in Iran. Also in Pakistan Naqvi and Bokhari syeds are both the same, is that true? Also if bokhari syeds were from Bokhara how come they claim their grandfathers were from Iran?

many of my shia friends and their families prefer going to ziarat then going to umrah or hajj i asked them why is it so and they replied as it is financially easier to go to ziarat then to umrah or hajj. Can anyone explain this thought?

AL-Salamu Alaykum va Rahmutalahi va Barakatu min Qarsherskiy. I am starting to have doubts and I believe Sunni Islam is the path of Haqq more and more. One thing is that we say "Ya Ali madad,'' which literally means "O, Ali, HELP ME," and the Sunnis in my area told me that it is Shirk because you cannot rely upon Imam Ali ((رضي الله عنه).) because he is dead now and only Allah (سُبْحَانَهُ وَ تَعَالَى) will answer your calls to prayer. I also have trouble believing the 12 imams are infallible and divine. Maybe Ali ((رضي الله عنه).) was the rightful successor but the 12 imams after Ali ((رضي الله عنه).) I don't believe are right. They brought esoteric influence into our faith and claimed to be divine. I also learned Iran used to be mostly Sunni until a past leader forcefully converted everyone to Akhbari Shi'a Islam and then after that Usulis crushed the Akhbaris and began creating Bid'a and doing Shirk with Ali ((رضي الله عنه).) as I previously mentioned. And then there are practices like Tatbir and Matan which leave me sore and injured and hurt and I ask "for what reason am I doing this? This cannot help what happened to Hussein (رضي الله عنه). in the past!" and I wish to stop doing that. Also, why do we have to use taqiyya if our faith is the truth? The prophet SAW prayed the 5 prayers during separate times except when making long journeys or when necessary such as when the Muslims were feeling lots of burden. And how can the Imams know every shred of knowledge in the universe?! That's just something I'll never understand from from my perspective, seems wack! Only Allah (سُبْحَانَهُ وَ تَعَالَى) knows everything. And why do we have symbols of Shirk like Evil Eye and Hand of Fatima? Its Shirk. I shouldn't have to explain why! When I ask scholars they just say "If it has Quranic verses, it isn't Shirk," but then why not just use Quranic verses alone? Why eyes and hands and symbolism of esotericism? I can go on and on about my doubts against Shi'i sect.

Is the commander of faithful [AS] superior to all the prophets [PBUTH]? You might be surprise after seeing this title that Ali [AS] is superior to all prophets [AS] except prophet Muhammad [PBUTH], and before any studying, you might accuse us of exaggeration and passing the limit of mind and Sharia, but before any judgment we suggest you to follow us to see that how we prove this fact by reasoning and logic, then you’ll judge and find out that getting to the fact isn’t difficult but it will be easy by passing pessimism and doubt. Ali’s[AS] superiority amongst humans is an inevitable fact, because both “Quran” and “traditions” prove this belief, though, dirty hands have always tried to deny the virtues and high traits of this divine man and have perverted the mind of many of Muslims by changing historical facts, so we’ll follow the matter of Ali’s superiority in three chapters: “Quran”, “tradition” and “intellect”: The superior appearance of Ali [AS] in “Quran”: 1: “Tathir” verse:[purification] The first verse amongst tens of verses in “Quran” that explains and implies-as narrators and interpreters admitted- the superiority of spiritual positions of commander of faithful [AS] is this verse: «انما يريد الله ليذهب عنكم الرجس اهل البيت ويطهركم تطهيرا» O family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly. Sura AL-AHZAB, verse 33 In this verse- known as “Tathir” verse- Ali [AS] and his infallible children [AS] were introduced better than all prophets [AS]except prophet Muhammad [(صلى الله عليه وآله وسلم)], because god has decisively announced the cleanliness and infallibility of all his messenger’s dynasty. Important words in this verse such as: ”انّما، يريد، ليذهب، الرجس, اهل البيت” are the secrets and keys of understanding this verse that without knowing them we won’t be able to realize the profound content of this verse, so we’ll deal with explaining these words: 1: the word "انّما" shows exclusiveness: This word at the first of the verse implies special attention to the topic and content of the verse, because this word makes limitation and exclusiveness in the meaning and content of the verse that shows the importance and the greatness of the content. “Ibn Manzur” was an Arab lexicographer of the Arabic language and author of a large dictionary, Lisan al-ʿArab (لسان العرب; lit. 'The Tongue of the Arabs'). says: ومعني إنما إثبات لما يذكر بعدها ونفي لما سواه كقوله : وإنما يدافع عن أحسابهم أنا أو مثلي المعني : ما يدافع عن أحسابهم إلا أنا أو من هو مثلي ، The word “انّما” proves the concept of what is written after it such as this sentence: Only I or someone like me defends their account. Meaning: No one defends their account except me or someone like me, and Lesan Al-Arab,v 13, p 31 This point must be paid attention that exclusiveness in this verse is the “exclusiveness of decree in topic”, like “Velayat” verse: «انّما وليّكم اللّه و رسوله والذين آمنوا...» which in this verse the guardianship is defined only for God, the Messenger and the believer with the characteristics to pay zakat while praying. Definitely, the purification in the verse in question is of the first type, that is, a judicial limitation, not a subjective limitation; That is, purity and fault and avoidance of filth are reserved for the people who are called Ahlulbayt, may peace be upon them, and this characteristic is specific to them, and no person who is disrespectful to them will be included. 2: “pronoun” emphasizes on exclusiveness Not only the word “انّما" shows exclusiveness, but the “عنکم” emphasizes on more exclusiveness, because the object of the verb «ليُذهب» which is “الرجس” must be after its verb but it’s like that and “عنکم” is between them that isn’t without reason because when a word that its position is at end of the sentence, is preceded, it shows the exclusiveness of concept in that sentence. “Ibn Hajar” a classical sunni scholar writes in his book, chapter: sent down verses about “Ahl Al-Bayt” virtues. الآية الأولي: قال الله تعالي: إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا. Sura AL-AHZAB, verse 33 أكثر المفسرين علي أنها نزلت في علي وفاطمة والحسن والحسين لتذكير ضمير عنكم وما بعده. Most of interpreters say that this verse is about “Ali” [AS], “Fatimah” [AS], Hasan and Hussein [AS], because of this pronoun «عنكم». Then he quotes possibilities using of the word “it’s been said” that its reference is unclear and he says after quoting some narratives: this verse has been sent down about spouses and all “Bani Hashim”. Him and his followers who’re trying to partner ordinary and incompetent in such great virtues, must be questioned that: why despite the confession of most of interpreters who say that this verse is sent down about particular people from Prophet’s [(صلى الله عليه وآله وسلم)] relative dynasty, you rely on the talk of minority and try to show that what they say is true? Isn’t it enmity towards “Ali” [AS], “Fatimah” [AS] and their two children? Eventually, “Ibn Hajar” says that this verse is the resource of all virtues of “Ahl Al-Bayt” [AS] not anyone else, and انما"” that implies exclusiveness, shows that this verse is just about “Ah Al-Bayt” [AS]. ثم هذه الآية منبع فضائل أهل البيت النبوي لاشتمالها علي غرر من مآثرهم والاعتناء بشأنهم حيث ابتدئت بإنما المفيدة لحصر إرادته تعالي في أمرهم علي إذهاب الرجس الذي هو الإثم أو الشك فيما يجب الإيمان به عنه وتطهيرهم من سائر الأخلاق والأحوال المذمومة. This verse is the resource of all virtues of prophet’s [(صلى الله عليه وآله وسلم)] dynasty, and is particular for “Ahl Al-Bayt”, because the word “انما” has negated any kind of evil, sin and doubt towards them. 3: god’s will: God’s will in the sentence ” يريد الله “ is “Takvini wilayah” [god’s will while creating creatures, god’s act] not “Tashrihi wilayah” [god’s legitimate commands and prohibitions] , because in “Tashrihi wilayah” all people are addressed without exception, but “Takvini wilayah” doesn’t need to contain everybody and God can allocate a virtue or a trait to certain people and deprive others. So in the verse of conversation will is just “Takvini wilayah” because removing filth and getting purified aren’t general to contain all people or followers of a sect, because fault means any kind of filth that makes others to detest and getting away of sincere servitude of god and this fact isn’t fulfilled unless by god’s “Takvini will”. 4: repulsing the filth: The word “اذهاب” in here means repulsing before appearance because it’s used in this meaning in our conversations, for instance someone says: «أذهب اللّه عنكم الداء والسوء» I wish god to keep you away of disease and sadness, that doesn’t mean that that guy is sick and he’s praying for him to recover but this wish could be made before disease or hardship. So “اذهاب” means “repulse” that before it appears, not “removal” which is eliminating after appearance, that’s why the word “لیذهب” is in the verse not “لیزیل”. 5. Filth and evil: One of the key words in this verse is the word “filth”. Famous philologist “Al-Fayoumy” writes: « الرجس: النتن. و الرجس: القذر. قال الفارابيّ: كلّ شي ء يستقذر فهو رجس». Abomination: stinking. And abomination: dirty. Al-Farabi said: Everything that is considered filthy is an abomination. Ahmad bin Mohammed Al-Fayoumy, Al-Misbah al-Munir, vol. 1, p. 219, The author of the book “Al-ein” writes: « رجس: كل شي ء يستقذر فهو رجس كالخنزير، و قد رجس الرجل رجاسة من القذر، و إنه لرجس مرجوس. و الرجس في القرآن العذاب كالرجز، و كل قذر رجس. و رجس الشيطان وسوسته و همزه...». “Filth” is anything that is “Evil”, like “Pig”, and in “Quran” filth means punishment and any evil is filth. The book “Al-ein”, v 6, p 52 “Raghib Esbahani” has divided “Filth” to three parts, naturel, intellectual and legitimate, and says: « الرجس الشيء القذر». “Filth” is anything which is unclean and polluted. According to what is stated in the statements of the scholars of lexicography, some of which we have mentioned, regis is anything whose presence in a person provides the basis for defects, hurts the soul of a person, and causes people to hate and alienate them, and it includes any kind of sin and iniquity. and pollution or being caught in the trap and temptations of the devil. Although some have tried to narrow the scope of the meaning and examples of the verse and consider the abomination to be exclusive to polytheism and interpret the purpose of the verse only to cleanse the Ahllbayt from polytheism to God and say: "it does not include sins" so that some of the relatives maybe included too, but according to the general application and usage of the word "Al-Rajs" due to the presence of "Al" and "El" next to the word "Rajs", without a doubt, its content should negate and remove all kinds of material filth, and spiritually, external and internal flaws and defects or any kind of deviation at all times, the result of which will be the proof of complete innocence from all sins. Elders’ interpreters: Fortunately, Sunni scholars have mentioned to this point that “Filth” includes all sins and evils not just associating with god: “Fakhr al-Din al-Razi” says in the interpretation of this book: فقوله تعالي : { لِيُذْهِبَ عَنكُمُ الرجس } أي يزيل عنكم الذنوب ويطهركم أي يلبسكم خلع الكرامة... This verse means: god has distanced all sins from you and put the cloth of dignity on you. Al-Razi Safi’I, Tafsir al-kabir, v 22, p 201 “hessas” Sunni exegete says in his book: قال تعالي ( إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) يحتمل التطهير من الذنوب. Probably it means purity of evil and sins. Decrees of Quran, v 4 p 33 “Imam Shawkaanee'” says: « والمراد بالرجس الإثم والذنب المدنسان للأعراض الحاصلان بسبب ترك ما أمر الله به وفعل ما نهي عنه فيدخل تحت ذلك كل ما ليس فيه لله رضا ». “Filth” means sins committed due to disobeying god and doing what he dislikes. Fath al-Qadeer , v 4, p 278 Other exegetes such as: “Ibn Atiyah” and “Tha’labi” have said: « و الرِّجْسَ اسم يقع علي الإثم و علي العذاب و علي النجاسات و النقائص، فأذهب اللّه جميع ذلك عن أَهْلَ الْبَيْتِ ». “Filth” includes punishment, unclean things and any fault, god has distanced all of them from “Ahl Al-Bayt”. Javaher Al-Lesan in interpretation of “Quran”, v 4, p 346 “Al-Alusi” writes in his exegete book: والرجس في الأصل الشيء القذر...، وقيل : إن الرجس يقع علي الإثم وعلي العذاب وعلي النجاسة وعلي النقائص ، والمراد به هنا ما يعم كل ذلك ... وأل فيه للجنس أو للاستغراق ، والمراد بالتطهير قيل: التحلية بالتقوي ، والمعني علي ما قيل: إنما يريد الله ليذهب عنكم الذنوب والمعاصي فيما نهاكم ويحليكم بالتقوي تحلية بليغة فيما أمركم ، وجوّز أن يراد به الصون ، والمعني إنما يريد سبحانه ليذهب عنكم الرجس ويصونكم من المعاصي صوناً بليغاً فيما أمر ونهي جل شأنه . “Filth” means evil….. and it’s been said that it includes sin, punishment and impurity and any fault, the meaning of “رجس” [Filth] in this verse includes all mentioned meanings…. “ال” in the word “التطهیر” [purification] shows generality, it means god’s willed to distance sins from you “Ahl Al-Bayt” and adorn with piety and protect you of evil. Rouh al-Ma'ani, v 22, p 12 “Tantawi” another Sunni expert in his exegete book: « و الرجس في الأصل : يطلق علي كل شئ مستقذر. وأريد به هنا : الذنوب والآثام وما يشبه ذلك من النقائص والأدناس». In fact, “Filth” includes any evil thing, but in this verse, it means the purity of any sin and fault. Tantawi, al-Tafsir al-wasit, v 11, p 20 6: Ahl Al-Bayt” [people of the house] The word “Ahl” is used about those that we have kind of physical, spiritual, intellectual, religious and family dependence towards them. So our family members, spouse, child, grand child and …. are our “Ahl” because we depend on them. So we can say that radical point in the meaning of “Ahl” is dependence, though, sometimes guys except our relatives can be part of our “Ahl”, such as “Salman Farsi” who gets the title of “منّا اهل البيت”, [Salmanis part of Ahl Al-Bayt]. But sometimes it’s vice versa, despite of someone is our relative but due to an act against god’s command and disobeying father’s request, isn’t considered as our “Ahl” such as: the son of “Noah” that god says about him: “ انّه ليس من أهلك” Plus showing family relation, sometimes this word has other meanings that its next word determines it. At first we take look at the opinions of philologist about the word “Ahl” then we’ll say the view of narrators, historians. Philologists like: “Ibn Manzur” and others say: أَهْل الرجل عَشِيرتُه وذَوُو قُرْباه. The “Ahl” of a man are his dynasty and relatives. Lesan al-Arab, v 11, p28, Taj al-Aroos, v 28, p 40 Late “Tarihi” writes: (أهل) أهل الرجل: آله. و هم أشياعه و أتباعه و أهل ملته...و قد مر في (امر): أنهم أهل بيته خاصة. The “Ahl” of a man are his dynasty and followers. Majma’ al-Bahrain, al-Tarihi, v 5, p 203 After looking up into the words of the verse and taking look at the views of philology elders, now we’ll talk about the cause of the revelation of the verse to see if verse includes Ali [AS] like prophet [(صلى الله عليه وآله وسلم)], Fatimah [AS] and her children, till he enjoys of this grate virtue or not? Allamah “Jalal Al-din Suyuti” has quoted 20 narratives quoted via different ways in exegete “Al-Dur Al-Mansur” to prove that the meaning of “Ahl Al-Bayt” is: prophet [(صلى الله عليه وآله وسلم)], Ali [AS], Fatimah [AS], Hasan and Hussein [AS]: أخرج ابن جرير وابن أبي حاتم والطبراني وابن مردويه عن أم سلمة رضي الله عنها زوج النبي صلي الله عليه وسلم : « أن رسول الله صلي الله عليه وسلم كان ببيتها علي منامة له عليه كساء خيبري ، فجاءت فاطمة رضي الله عنها ببرمة فيها خزيرة فقال رسول الله صلي الله عليه وسلم » ادعي زوجك ، وابنيك ، حسناً ، وحسيناً ، فدعتهم فبينما هم يأكلون إذ نزلت علي رسول الله صلي الله عليه وسلم { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيراً } فأخذ النبي صلي الله عليه وسلم بفضلة ازاره ، فغشاهم إياها ، ثم أخرج يده من الكساء وأومأ بها إلي السماء ، ثم قال : اللهم هؤلاء أهل بيتي وخاصتي ، فاذهب عنهم الرجس ، وطهرهم تطهيراً ، قالها ثلاث مرات . قالت أم سلمة رضي الله عنها : فادخلت رأسي في الستر فقلت : يا رسول الله وأنا معكم فقال : إنك إلي خير مرتين « ». It’s been quoted from “Umm Salamah”: prophet [(صلى الله عليه وآله وسلم)] was in my house and had put on a “Kheibari” cloak. “Fatimah” [AS] came in, prophet [(صلى الله عليه وآله وسلم)] said to her: call upon your husband and your two children “Hasan” and “Hussein” [AS], Fatimah [AS] did so and they began having food, suddenly this verse was sent down:” Family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly”, prophet [(صلى الله عليه وآله وسلم)] put clock on their head, then, he raised his hand hands towards sky and said: these are my “Ahl al-Bayt”, god! Purify them of any type of filth, he repeated this sentence three times. “Umm Salamah” said: what about me? Prophet [(صلى الله عليه وآله وسلم)] said: you’re in good path. Al-dur Al-Mansur, v 6, p 603 “Haskani” is another narrator of quoted narratives about “Quran” verses, he’s quoted several narratives about this verse too: The narrator of “Jaber ibn Abd Allah ibn Ansari”: نزلت هذه الآية علي النبي ص و ليس في البيت إلا فاطمة و الحسن و الحسين و عليّ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فقال النبي ص: اللهم هؤلاء أهلي ». When this verse was sent down there wasn’t anybody at home except Fatimah [AS], Hsana and Hussein [AS] and Ali [AS], prophet [(صلى الله عليه وآله وسلم)] said: god, they’re my “Ahl”. Haskani, Shawahid al-tanzil, v 2, p 29 The result of this part of studying about “Tathir” verse shows the presence of Ali [AS] beside prophet [(صلى الله عليه وآله وسلم)] his spouse and his two children. They’re given good tiding by god, which is purification and distance of any pollution and filth, and it shows Ali’s [AS] superiority than prophets [AS]. [Though he’s not prophet and is just successor of prophet]. 2: “Mubahilah” verse [cursing the ones who lie] This is another verse that proves Ali’s [AS] superiority than all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: فمن حاجك فيه من بعد ماجاءك من العلم فقل تعالوا ندع ابناءنا وابناءكم و نساءنا ونساءكم وانفسنا وانفسكم ثم نبتهل فنجعل لعنة الله علي الكاذبين . Those who dispute with you concerning him after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie. Sura AL-E-IMRAN, verse 61 THE cause of revelation Undoubtedly, “Mubahilah” verse was sent down about five selected persons by god [those who prophet put his cloak on them plus prophet [(صلى الله عليه وآله وسلم)], Because many of narrators, exegetes, historians and theologians have written this issue in their books and it’s among certain issues. On the other hand historical evidences prove that, in the event “Mubahilah” with “Najran” Nazarenes, prophet [(صلى الله عليه وآله وسلم)], amongst women, just Fatimah [AS] and –amongst children- just took Hasan and Hussein [AS] his two grandchildren with him. “Muslim” writes in his book: ولمّا نزلت هذه الآية : (فقل تعالوا ندع أبنائنا وأبنائكم) دعا رسول اللّه ص عليّاً وفاطمة وحسناً وحسيناً فقال : اللهمّ هؤلاء أهلي. When this verse was sent down prophet [(صلى الله عليه وآله وسلم)] called upon Ali [AS], Fatimah [AS], Hasan and Hussein [AS] and prayed: god, they’re my dynasty. Shahih Muslim, v 7, p 120, the book of shabis virtues, musnad Ahamd, v 1, p 185 أخرج الحاكم وصححه وابن مردويه وأبو نعيم في الدلائل عن جابر قال » قدم علي النبي صلي الله عليه وسلم العاقب ، والسيد ، فدعاهما إلي الإِسلام فقالا : أسلمنا يا محمد قال : كذبتما إن شئتما أخبرتكما بما يمنعكما من الإِسلام . قالا : فهات . قال : حب الصليب ، وشرب الخمر ، وأكل لحم الخنزير ، قال جابر : فدعاهما إلي الملاعنة ، فوعداه إلي الغد ، فغدا رسول الله صلي الله عليه وسلم ، وأخذ بيد علي ، وفاطمة ، والحسن ، والحسين ، ثم أرسل إليهما فأبيا أن يجيباه ، وأقرا له ، فقال : والذي بعثني بالحق لو فعلا لأمطر الوادي عليهما ناراً . قال جابر : فيهم نزلت { تعالوا ندع أبناءنا وأبناءكم . . . } الآية . قال جابر : أنفسنا وأنفسكم رسول الله صلي الله عليه وسلم وعلي ، وأبناءنا الحسن والحسين ، ونساءنا فاطمة. Two of Christian famous figures named “Aqib” and “Sayed Muhzar” went to prophet [(صلى الله عليه وآله وسلم)]. Prophet [(صلى الله عليه وآله وسلم)] told them to become Muslim, they said: we’re Muslim, prophet said: you’re lying, if you want I can prove that you’re not Muslim, they said: prove, prophet said: you’re interest in cross and drinking wine and eating pork, then invited them to “Mubahilah”, in the morning Prophet[(صلى الله عليه وآله وسلم)] went out of “MEDINA” with Ali [AS], Fatimah [AS] and Hasan and Hussein [AS], and ivited “Sayed Aqib” to “Mubahilah” but they didn’t accept and gave up. Prophet [(صلى الله عليه وآله وسلم)] said: swear to god, if they had accepted my invitation to “Mubahilah”, fire would have showered on them from sky, “Jabir” said: this verse this verse was sent down about prophet’s [(صلى الله عليه وآله وسلم)] dynasty: [.…تعالوا ندع أبناءنا وأبناءكم ] Al-Durr al-Manthur, v 2, p 230 أخرج الحاكم وصححه عن جابر » أن وفد نجران أتوا النبي فقالوا : ما تقول في عيسي؟ فقال : هو روح الله ، وكلمته ، وعبد الله ، ورسوله ، قالوا له : هل لك أن نلاعنك أنه ليس كذلك؟ قال : وذاك أحب إليكم؟ قالوا : نعم . قال : فإذا شئتم . فجاء وجمع ولده الحسن والحسين ، فقال رئيسهم : لا تلاعنوا هذا الرجل فوالله لئن لاعنتموه ليخسفن بأحد الفريقين فجاؤوا فقالوا : يا أبا القاسم إنما أراد أن يلاعنك سفهاؤنا ، وإنا نحب أن تعفينا . قال قد أعفيتكم ثم قال : إن العذاب قد أظل نجران. Group of people of “Najran” went to prophet [(صلى الله عليه وآله وسلم)] and said: what do you say about “Isa”? he’s the soul, thrall and the messenger of god, they said: we’re ready to perform “Mubahilah” with you that he’s like this. Prophet [(صلى الله عليه وآله وسلم)]: I’m ready to do that, he prepared his two grandchildren “Hasan” and “Hussein” [AS] to perform “Mubahalah”, but they gave up. Al-Dur al-Manthr, v 2, p 230 Except above narratives , Allamah “Haskani” has quoted some other narratives with the same content with little changes but because content is the same we avoid translating them: وأخرج أبو النعيم في الدلائل من طريق الكلبي عن أبي صالح عن ابن عباس أن وفد نجران من النصاري قدموا علي رسول الله صلي الله عليه وسلم وهم أربعة عشر رجلا من أشرافهم منهم السيد وهو الكبير والعاقب وهو الذي يكون بعده وصاحب رأيهم فقال رسول الله صلي الله عليه وسلم لهما : أسلما قالا : أسلمنا قال : ما أسلمتما قالا : بلي قد أسلمنا قبلك قال : كذبتما يمنعكم من الإسلام ثلاث فيكما : عبادتكما الصليب وأكلكما الخنزير وزعمكما أن لله ولدا ونزل ) إن مثل عيسي عند الله كمثل آدم خلقه من تراب ( الآية) فلما قرأها عليهم قالوا : ما نعرف ما تقول ونزل ) فمن حاجك فيه من بعد ما جاءك من العلم ( يقول : من جادلك في أمر عيسي من بعد ما جاءك من العلم من القرآن ) فقل تعالوا ( إلي قوله ) ثم نبتهل ( يقول : نجتهد في الدعاء أن الذي جاء به محمد هو الحق وأن الذي يقولون هو الباطل فقال لهم : إن الله قد أمرني إن لم تقبلواهذا أن أباهلكم فقالوا : يا أبا القاسم بل نرجع فننظر في أمرنا ثم نأتيك فخلا بعضهم ببعض وتصادقوا فيما بينهم قال السيد للعاقب : قد والله علمتم أن الرجل نبي مرسل ولئن لاعنتموه إنه ليستأصلكم وما لاعن قوم قط نبيا فبقي كبيرهم ولا نبت صغيرهم فإن أنتم لم تتبعوه وأبيتم إلا إلف دينكم فوادعوه وارجعوا إلي بلادكم وقد كان رسول الله صلي الله عليه وسلم خرج ومعه علي والحسن والحسين وفاطمة فقال رسول الله صلي الله عليه وسلم : إن أنا دعوت فأمنوا أنتم فأبوا أن يلاعنوه وصالحوه علي الجزية Al-Durr al-Manthur, v 2, p 231, 232 وأخرج أبو نعيم في الدلائل من طريق عطاء والضحاك عن ابن عباس أن ثمانية من أساقف العرب من أهل نجران قدموا علي رسول الله صلي الله عليه وسلم منهم العاقب والسيد فأنزل الله ) فقل تعالوا ندع أبناءنا ( إلي قوله ) ثم نبتهل ( يريد ندع الله باللعنة علي الكاذب فقالوا : أخرنا ثلاثة أيام فذهبوا إلي بني قريظة والنضير وبني قينقاع فاستشاروهم فأشاروا عليهم أن يصالحوه ولا يلاعنوه وهو النبي الذي نجده في التوراة فصالحوا النبي صلي الله عليه وسلم علي ألف حلة في صفر وألف في رجب ودراهم. Al-Durr al-Manthur, v 2, p 232 أخرج مسلم والترمذي وابن المنذر والحاكم والبيهقي في سننه عن سعد بن أبي وقاص قال : « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم } دعا رسول الله صلي الله عليه وسلم علياً ، وفاطمة ، وحسناً ، وحسيناً ، فقال » اللهم هؤلاء أهلي « » . Al-Durr al-Manthur, v 2, p 232 وأخرج ابن جرير عن غلباء بن أحمر اليشكري قال « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم . . . } الآية . أرسل رسول الله صلي الله عليه وسلم إلي علي ، وفاطمة ، وابنيهما الحسن ، والحسين ، ودعا اليهود ليلاعنهم فقال شاب من اليهود : ويحكم أليس عهدكم بالأمس إخوانكم الذين مسخوا قردة وخنازير؟ لا تلاعنوا . فانتهوا » Al-Durr al-Manthur, v 2, p 232 Ali [AS] is the soul of prophet [(صلى الله عليه وآله وسلم)] One of verses that we can use it to prove Ali’s [AS] superiority than all humans even prophets except Islam's prophet [(صلى الله عليه وآله وسلم)] is “Mubahilah” verse, because god introduces “Ali” [AS] as the soul of prophet [(صلى الله عليه وآله وسلم)], and the narrations and sayings of historians and hadith scholars are also used that the meaning of “انفسنا” is “Ali” [AS]. قال جابر: (أنفسنا وأنفسكم) رسول اللّه وعلي بن أبي طالب (وأبنائنا) الحسن والحسين (ونسائنا) فاطمة. وهكذا رواه الحاكم في مستدركه... ثمّ قال: صحيح علي شرط مسلم ولم يخرجاه. “Jaber” has said that the meanings of (أنفسنا وأنفسكم) are Prophet Muhammad [(صلى الله عليه وآله وسلم)] and Ali [AS] and the meaning of (أبنائنا) is “Hasan” and “Hussein” [AS] and (نسائنا) means “Fatimah” [AS]. Tafsir, ibn kathir, v 1 p 379 ,Shukani, Fath Al-qadir v 1, p 348 “al-Zamakhshari” says: وفيه دليل لا شئ أقوي منه علي فضل أصحاب الكساء عليهم السلام. This verse is the strongest and most valid reason for the superiority of “Kisa’” [cloak] companions. Al-Kashshaf, v 1, p 370 “Ibn Hajar Haytami” says: وأخرج الدارقطني أن عليا قال للستة الذين جعل عمر الأمر شوري بينهم كلاما طويلا من جملته أنشدكم بالله هل فيكم أحد قال له رسول الله صلي الله عليه وسلم ( يا علي أنت قسيم الجنة والنار يوم القيامة غيري قالوا اللهم لا ). “Dar Qatni” has quoted: Ali, peace be upon him, protested with those present on the day of Shura and said: I swear to God, is there anyone among you whose kinship is closer to the Messenger of God And is there anyone other than me whom the Prophet, may God bless him and grant him peace, made him his soul and called his children his children and his wife as superior to his wife? They said: no there’s not. “Jabir Ibn Abdullah” says: we were with prophet [(صلى الله عليه وآله وسلم)] that Ali [AS] arrived. Prophet said: my brother has come. Then he touched “Ka’aba” and said: swear to god, it’s him and his Shiites who are prosperous on the day of Resurrection, he’s the first one of you who believed and is the most staunch of you to god’s promise, and is the most righteous of you amongst peasant and is the most cherished of you in the sight of god. Then this verse was sent: “ان الذين آمنوا وعملوا الصالحات أولئك هم خير البرية” Kefayat al Talib, 118 Who/what is “Al-Bariyyah” [the best creature]? You saw some of narratives about “Al-Bariyyah” verse that introduced the instance of “Best creature” and it must be enough for those seeking the truth and these narratives decry falsifiers and ill-wishers of Ali [AS] and his children and from another side these narratives prove the superiority of Ali [AS] over prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)] and prophecy position, because «خير البريه means “the best creature” and is a trait that includes the beginning of creation to the end and it’s an honor for Ali [AS]. Ali’s [AS] superior face in Hadith: Imagining divine face of commander of faithful [AS] and depicting his behavioral, practical and verbal beauties from amongst Thousands of talks of prophet [(صلى الله عليه وآله وسلم)] require creating the books, however elders, in the past and present, have written books in this regard, but prophet’s [(صلى الله عليه وآله وسلم)] narratives about the personality of virtues of Ali [AS] are a lot. Amongst all these narrative, following narrative has been quoted by supporters and opponents and is a valid document for our claim and in fact it’s the complement for former verses and indicates Ali’s [AS] superiority over all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: «من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه » Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Muses”, should look at Ali [AS]. قوله صلي الله عليه وآله وسلم : ( من أراد أن ينظر إلي نوح في عزمه ، والي آدم في علمه ، والي إبراهيم في حلمه ، والي موسي في فطنته ، والي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ) . أخرجه البيهقي في صحيحه ، والإمام أحمد بن حنبل في مسنده ). This narrative has been quoted by “Beihaqi” and “Ahmad Ibn Hanbal” two of famous narrators and writers, the owner of famous works, but unfortunately this narrative isn’t seen in new editions, it shows that this Hadith has been distorted just like other historical quotations regarding Ali’s [AS] virtues. “Ibn Abi Al-Hadid” has admitted to the virtues of Ali [AS] and has quoted this Hadith without any doubt. الخبر الرابع : من أراد أن ينظر إلي نوح في عزمه ، وإلي آدم في علمه ، وإلي إبراهيم في حلمه ، وإلي موسي في فطنته ، وإلي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ' . رواه أحمد بن حنبل في المسند ، ورواه أحمد البيهقي في صحيحه . The exegete of Nahj Al-Balaghah, v 9, p 100 “Fakhr al-Din al-Razi says: ويؤيد الاستدلال بهذه الآية ، الحديث المقبول عند الموافق والمخالف ، وهو قوله عليه السلام : ( من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه ) فالحديث دل علي أنه اجتمع فيه ما كان متفرقاً فيهم ، وذلك يدل علي أن علياً رضي الله عنه أفضل من جميع الأنبياء سوي محمد صلي الله عليه وسلم... There’s a narrative that confirms reasoning to this verse to prove Ali’s [AS] superiority] and both supporters and opponents accept it and that narrative is from prophet [(صلى الله عليه وآله وسلم)] who said: “Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Moses”, should look at Ali [AS]”. Because this Hadith implies that all these traits exist in these prophets separately, exist in Ali [AS] and it shows that Ali [AS] is better than all prophets [AS] except Prophet Muhammad [(صلى الله عليه وآله وسلم)]. Al-Tafsi Al-Kabir, v 8, p 72 “Abu Hayyan al-Andalusi” the owner of Tafsi book “ Al-Bahr Al-Muhit” has denied and says It’s been forged, Of course the view of such guys is quite clear, because the topic of this Hadith is citing the virtues of Ali [AS] from prophet [(صلى الله عليه وآله وسلم)] that’s why they say that it’s been forged. He says: وأما الحديث الذي استدل به فموضوع لا أصل له . وهذه النزغة التي ذهب إليها هذا الحمصي من كون علي أفضل من الأنبياء عليهم السلام سوي محمد صلي الله عليه وسلم ) ، وتلقفها بعض من ينتحل كلام الصوفية ، ووسع المجال فيها ، فزعم أن الولي أفضل من النبي...هذه المقالة مخالفة لمقالات أهل الإسلام . نعوذ بالله من ذلك... The Hadith of Ali’s [AS] superiority over prophets [AS] has been forged…… the thought of lord’s superiority over prophet is in contradictory with Islamic beliefs. Tafsir Al Bahr Al Muhit ”, v 2, p 504 Late “Mara’shi” The author of the book “Sharh ehqaq Al-Haqq” has made throughout research amongst Sunni books and extracted this Hadith from Sunni narrative resources: الحديث الرابع والعشرون ( من أراد أن ينظر إلي آدم ، إلي نوح ، إلي إبراهيم ، إلي موسي ، إلي عيسي ، فلينظر إلي علي بن أبي طالب عليه السلام ) رواه جماعة من أعلام العامة في كتبهم : منهم العلامة المولوي ولي الله اللكنهوئي في ( مرآة المؤمنين في مناقب أهل بيت سيد المرسلين ) ( ص 35 ) قال : ( في حديث ) قال صلي الله عليه وسلم : من أراد أن ينظر إلي آدم في علمه وإلي نوح في تقواه وإلي إبراهيم في حلمه وإلي موسي في هيبته وإلي عيسي في عبادته فلينظر إلي علي بن أبي طالب . Anyone who wants to see the knowledge of “Adam” , the piety of “Noah”, the fame of “Abraham” and the greatness of “Muses” and the worshiping of “Isa”, should look at Ali [AS]. Then late “Mara’shi” mentions to Sunni resources which have quoted this narrative: Allamah “Shahab Al-Din Ahmad Husseini shafi’I”, “Tuzih Al-Dalil”, p 232, Allamah Abu Hafs Umar ibn Muhammad, “Al-Vasilah”, p 168, Allamah Jamal Al-Din Muhammad ibn Mukram Ansari, “the history of Damascus”, v 17, p 148, and…. Sharh Ehqaq Al-Haqq, late Mara’shi, v 22, p 296-300 Allamah “Amini” the author of the lasting and valuable work named “Al-Ghadir” quotes this hadith from different resources of Sunni such as: “musnad Ahmad” and “Sahabis’ virtues” from “Beihaqi” and “Manaqib” from Kharazmi”, and proves Ali’s [AS] superiority and stamps of approval on the validity of this Hadith. 1 - أخرج إمام الحنابلة أحمد عن عبد الرزاق بإسناده المذكور بلفظ : من أراد أن ينظر إلي آدم في علمه ، وإلي نوح في فهمه ، وإلي إبراهيم في خلقه ، وإلي موسي في مناجاته ، وإلي عيسي في سنته ، وإلي محمد في تمامه وكماله ، فلينظر إلي هذا الرجل المقبل . فتطاول الناس فإذا هم بعلي بن أبي طالب كأنما ينقلع من صبب ، و ينحط من جبل. And as well as some of Sunni’s figures have quoted this narrative in their books with similar words and sometimes with little change such as: “Abu-Bakr Ahmad ibn Hasan Beihaqi” in “Sahabis’ virtues” and “Kharazmi Maliki” in “Al-Manaqib” p 49, “Abu Salim Kamal Al-DDin Muhammad ibn Shafi’I” in “Matalib Al-Rasool”, “Ezzu Al-DDin ibn Abi Al-Hadid” in “interpretation of Nahj Al-Balagha”,v 2 p 236, Hafiz Abu Abdullah Ganji Shafi’I, in “ Kefayat Al-Talib” p 45, “Ibn Sabbagh Maliki” in “Al-fusool Al-Muhimmah”, v p 21, “Sayed Mahmud Alusi”, and Sayed Ahmad Qadin Khani, in “Hedayat Al-Martab” p 146 Al-Allamah “Amini”, Al-Ghadi, v 30, p 355-360 Result and Summery: God’s attestation to the purification of Prophet’s [(صلى الله عليه وآله وسلم)] dynasty specially commander of faithful [AS] And getting the title of Prophet’s soul which is the best spiritual position for Ali [AS] and the famous Hadith of “Ashbah” in which superb and high traits of prophets [AS] like: “Adam”, “Noah”, “Muses”, “Isa”, “Abraham” [AS]… are written and commander of faithful [AS] is introduced as the one who is the sign of these great traits, all these privileges prove Ali’s [AS] superiority over all prophets [AS] except prophet Muhammad [(صلى الله عليه وآله وسلم)]. Wa Salaam

I came across this video on youtube and I was actually impressed how well and precise it was. Very Convincing. https://www.youtube.com/watch?v=5MfXAdiF0tM

This Artical Talks about US policies in the Middle East and South Asia about Americas Role in the Sunni-Shia conflict, annd its policies. (It has some anti-Iran and islamic lanuage, readers be advised) The U.S. Role in the Sunni-Shi'ite Conflict :: Gatestone Institute

Ali Aur Quran Maulana Mohammad Sajid Rizvi sb https://youtu.be/ocWHKY0J_ug Sar zameen e Qum ul Muqaddassah ke Mashoor Shaer ka *Aalimana kalaam* @MadhoAza

Is there a hadith in Shia collections which says women outnumber men? It says it in Sunni hadiths what about Shia?

I have question and i will really appreciate it if you can answer my question. my wife don't believe that fact that we have to cook something for fateha or durud so that we can dedicate its sawab to a certain Islamic figure and also (bakhshna) to our passed away ancestors. She said that there is no clear hadees or order in Quran which will put obligation on us to do this. Can you please provide me events or hadees where doing something like this or feeding the passed away muslims with food on which pary fateha and durd is explained in much detail?? fateha dilwana iss se related koi hadees please bata dain ya koi event jo ke kisi sunni book main bhi mention ho ya kisi hadees ke imam ne biyan ki ho tu please bata dain uske baray main bhi.

Beautiful.

Are Sunnis more likely to have more interacial marriages then Shias, i always thought Shia were more liberal, Is this right?

Assalamu Alaikum, I have a question regarding the combination of salah. Note : Kindly answer with reference to actual rulings from the scholars and if it’s the same with all marja’s Question : When we combine prayers ( Ex : Dhuhr and Asr ) , Shias consider The time from the beginning of dhuhr to end of asr is considered as a common time to pray both the prayers,but sunnis cannot pray dhuhr during asr unless as qadha after asr, correct? But this doesn’t apply to the shias, as they consider it a common time,correct? Now, Let’s say Dhuhr is between 12:30 to 3:00 and Asr is between 3:00 to 5:30 , ( As per sunni rulings ) , Can i pray dhuhr at 4 ( inside asr time ) and pray asr seperately at 5:15 ( inside asr time ) as well. Or is the ruling for combination is one prayer after another and no long gap inbetween? Thank you in advance

Which prophacies Sunni or Shia seem more accurat, basedonthe situation, now, it seems shias are right, what do you all think?

What happened to all of theSunni and Sufi discussion forums on the net? Ummah.comseans dead, Sunniforum is gone, Ynabi is off line. Did theyall get shut down? They were popular!!

Wpuld it be easier to avoid zina and falling victim to it if sunnis allowed mutah? Like would it make it better to practice the deen for sunnis?