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Aabiss_Shakari

Hazrat Ali (as) Versus Shaikhain Before Quran

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(salam)

(bismillah)

Rules of the thread

Please follow the following rules while this thread progresses.

1. First paste a holy verse of holy Quran which you believe is in the praise of Ali (as) or Shaikhain (ra).

2. Then paste any reference "Sunni" or "Shia" which proves your point. I have intentionally allowed this to both schools of thought because Shia may present many references from Sunni sources but it will be difficult for Sunnis to present from Shia sources so it is allowed to them to rely on their own sources for proving that Shaikhain were higher in status than Ali (as) from their own sources of interpretation of Holy Quran.

3. Please start from the very beginning of Holy Quran meaning thereby from Surah Al-hamd or Surah Al-baqra to prove their point and then the next poster will post from the subsequent ayat of the same surah or any verse of very next surah.

4. Please avoid name calling only prove your point through Quranic verses and sayings of Holy Prophet (sawaw).

Inshallah this thread will continue while making many pages. At last we shall analyze than whose status was higher Hazrat Ali (as) or "Shaikhain" (ra). That also from both sources. As i said earlier i am not posing condition on Sunnis to present Shia sources. They can present both :)

Thank you and enjoy this thread

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(salam)

Nice thread.

"...say (0' Muhammad unto mankind): I do not ask of you any reward for it (preaching the message), but love for my near relatives Ahlul-Bait'; and whoever earns good, we give him more of good therein;... Holy Our'an (42:23)

The Prophet (s.a.w.) explicitly told the Muslims that this verse refers to his Ahlul-Bait that is Au, Fatima, Hasan, and Husain and urged them to obey and follow these illustrious personalities after him.

All commentators, traditionists and biographers are unanimous that the Prophet while explaining this verse, said that the word near relatives' as used here refers exclusively to his Ahlul-Bait that is Ali, Fatima, Hasan and Husain.

The renowned Scholar, Zamakhshari, in his commentary Kashshaf, says "... it is narrated that the idolators gathered at a meeting and said to each other: Will Muhammad ask us for a reward for what he is preaching?' It was then that Allah revealed this verse to the Prophet as an answer'. "Say (0 Muhammad, unto mankind): I do not ask of you any reward for it (for preaching the message), but love form v near relatives (Ahlul-Bait); and whoever earns good, we give him more of good therein..." (1)

Zamakhshari adds: It is also narrated that on the revelation of the said verse, the Messenger of Allah was asked: Who are your near relatives whom we must love? He said: Ali Fatima and their two sons (Hasan and Husain)'.

Allama Bahrani, refers to Imam Ahmad ihn Hanhal's Musnad', who - through a chain of narrators - on the authority of Said ibn Jubair quotes ihn Ahhas: "When Allah's words were revealed:

"Say (0' Muhammad) I do not ask of you any' reward for it (preaching the message), but love for my near relatives Ahlul- Bait'...".

The Messenger of Allah was asked as to who his near relatives were whose love has been made obligatory for the Muslims? The Prophet replied:

"Ali, Fatima and their two sons (Hasan and Husain). (2)

Fakhruddin Razi in his al-Tafsir al-Kabir'. after citing Zamakhshari's above narration says:

"I state aal' Muhammad (s.a.w.) are those whose affairs are completely interwined with his the (Prophet's)... And without doubt no one was so near to the Prophet than Fatima, Ali, Hasan and Husain. This is a well-known fact of all chains of narrations, and these are they who are his 'aal [Anyone well-versed in the Arabic language will vouch that Aal cannot be misinterpreted for the umma or people naas as some later misinformed writers have suggested. (t')]

Thus it is an undisputed fact that the words Ahlul-Bait or aal Muhammad (s.a.w.) refer only to the immediate family of the Prophet; his daughter Fatima. son-in-law' Ali and grandsons Hasan and Husain and no one else besides.

We have already cited some instances of the Prophet's love for his family. No doubt being his only surviving child. Fatima was intensely loved by her father. The Prophet's famous words are a testimony to this fact. "Fatima is a part of me and whoever hurts Fatima, hurts me.

Fatima was so dear to him that the Prophet spurned offers for her hand from many wealthy Arabs and gave her in marriage to his own cousin, Ali ibn Ahi Talib, whom he himself had brought up. On several occasions the Prophet singled out Ali's preeminence as well as the position of his grand-children Hasan and Husain.

The traditions also confirm this and also confirm his natural inclination towards Au who and his grand-children Hasan and Husain.

Therefore it becomes a duty for all those who claim to be part of the Prophet's nation to follow the Prophet's traditions in respect to his Ahlul-Bait. Moreover Allah Himself has commanded the Muslims to do so, as is evident by the following verses: "Say (0' Muhammad say unto mankind) if you love Allah, then follow me, Allah will love you... Holy Qur'an (3:3 1)

"….and follow him (the Prophet) so that you may be guided. "~ Holy Qur'an (7:158)

"…therefore let those beware who go against his (Prophet's) instructions..." Holy Qur'an (24:63)

"Certainly you have in the Apostle of Allah an excellent examplar... (to copy and follow) Holy Qur'an (31:21)

Besides the above mentioned verses another proof of the superiority of the AhluI-Bait over the rest of the Muslims are the blessings, a Muslim invokes on Muhammad (s.a.w.) and his aal (family) when he recites the Tashahud in each of the five daily prayers:

"0 Allah, shower Your blessings upon Muhammad and aal' Muhammad".

No less a personality than Imam Shafi'i regarded as a founding father of a school of jurisprudence in Islam, in a famous ode in praise of the AhluI-Bait has not only stressed their love to be a synonym for faith but has categorically rebuked those who deny their pre-eminence: 0 rider stand on the stony ground of Mina. And cry to those stopped at Khif and those bestirring. When the pilgrims come at dawn to Mina. Moving like the rolling of the waves of the surging Euphrates. If love for Muhammad's aal' is Rafdh (heresy). Then Jinn and Men bear witness lam a Rafidhi (heretic) (3)

Muhibuddin Tabari in his book Dhakhai'r aI-Uqba fi Manaqib Dhawi aI-Ourba' quoting Ibn Abbas, the Prophet's cousin and companion says: "On the revelation of ayat al-Ma wadda people asked the Prophet as to who were his relatives whom they were required to love. The Prophet replied: Ali, Fatima, Hasan and Husain. (This is also stated by Ahmad in al-Manaqib'). (4)

Ibn Mundhir, Ibn Abi Hatam, Ibn Mardawaya and Taharam in Mu'jam al-Kabir', have also quoted the same words from Jbn Abbas, regarding this verse.

Jalaluddin Suyuti relates that the Prophet's elder grandson Imam Hasan ibn Ali (a.s.) said in one of his sermons: "I am of the Ahlul-Bait' whose love Allah has made obligatory for every Muslim .

And then he recited this same verse: "Say (0' Muhammad) I do not ask of you any reward for it (preaching the message), but love for my near relatives (Ahlul-Bait)…". Holy Qur'an (33:33)

It should however be noted that the Qur'an does not mean mere sentimental ties of the Muslim communities with the Prophet's Household but stresses a deep and heartfelt love, the true expression of love by the Muslims can best be displayed by following the high examples set by the Ahlul-Bait, applying their teachings and guidelines in our daily behaviour ant acknowledging them as leaders after the Holy Prophet.

By placing this verse on the Prophet's tongue, and enjoining him to inform the Muslims that he does not want any fee or reward for communicating the divine Message, except the love for his immediate relatives, Allah was making clear to the Muslims that loyalty towards the Ahlul-Bait and acceptance of their leadership is the only way for their progress and development in this world and their salvation in the hereafter.

The very emphasis on the word near relatives' by Almighty Allah in the Holy Qur'an and the subsequent command to the Muslims, is a concrete proof of the Ahlul-Bait's right to leadership; otherwise Allah would not have revealed the verse at all and neither would the Prophet had stressed its significance.

Thus how beautifully the Qur'an reminds us of our gratitude towards the Prophet's task of enlightening us with the message of Islam. In other words it means that we will be considered ungrateful wretches, not deserving to be called Muslims, if we do not adhere to the path of the Ahlul-Bait. The Qur'an also tells us that we must adhere to the path of the Ahlul-Bait and take them as models, so as to mould our own lives and characters in accordance with such attributes as purity and cleanliness.

Thus it is clear from the various interpretations, narrations and traditions cited from scholars of different doctrinal leanings that the Prophet minced no words when interpreting this blessed verse.

1 Fakhruddin Razi, 'al-tafseer al-Kabeer', interpretation of Shura Chapter, verse no. 23.

2 'Ghayat al-Muram', interpretation of the verse.

3 Fakhruddin Razi, 'al-tafseer al-Kabeer', interpretation of Shura Chapter, verse no. 23.

4 Muhubuddin Tabari, 'Dhakha'ir al-Uqba fi manaqib dhawi al-Qurba, p.25.

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[1.5] Keep us on the right path.

[1.6] The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.

SUNNI...oops i mean SHIA

this has got to be referring to the ahlebeyt. it is impossible that this ayat is referring to man made caliphate as it is an undeniable fact that many of the caliphs suffered the wrath of Allah (usman, muawiyyah, yazeed etc) and many went astray (abu bakr said as much in his opening speech, umar..well...lets not even get STARTED on that) and the rest.

the only people who meet the criteria, whose path we should follow, who Allah granted bounties upon bounties, who never suffered the wrath of Allah, who NEVER went astray, are the ahlebeyt (as)

*edit*

here is an extract from tafsir al mizan which backs up what im saying

Allah has identified those bestowed with divine favors, in the verse: And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the righteous ones; and excellent are these as companions (4:69). The belief and the obedience have been explained shortly before it in these words: But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then they do not find any straitness in their selves as to what you have decided, and submit with total submission. And if We had prescribed for them: Kill yourselves or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and most efficacious in strengthening (them) (4:65 66). Those who truly believe are really strong in their servitude and submission, in words and in deeds; in appearance and in secret. Yet such perfect believers shall be placed in a rank behind those upon whom Allah has bestowed favors; that is why Allah has said, "these are with those . . ." and not, 'among those'. They shall be with them, but not of them. It is further strengthened by the last sentence, "and excellent are these as Companions". Companions are other than the self.

There is another, somewhat similar, verse in fifty-seventh chapter: and (as for) those who believe in Allah and His apostles, these it is that are the truthful and the martyrs with their Lord; they shall have their reward and their light . . . (57:19). The believers, thus, shall be included in the ranks of the martyrs and the truthful - in the life hereafter. The fact that it will happen in the next world is inferred from the-words, "with their Lord", and "they shall have their reward ".

Those bestowed with divine favors who are the people of the straight path - with whose relationship the straight path is identified - have greater prestige and higher rank than these believers who have cleansed their beliefs and actions from straying, polytheism and injustice. Pondering on these verses together, one feels sure that this group of the believers (with this quality) still continues; it has not come to its end. Had this group completed its term, it would have been counted among (and not, "with") those bestowed with favors; these believers would have gone up and instead of being with those bestowed with favors, would have become part of them. They probably are among those who have been given knowledge from Allah, as He says: Allah will exalt those of you who believe, and those who are given knowledge, in high degrees (58:11).

Edited by maula dha mallang

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[2.11] And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers.[2.12] Now surely they themselves are the mischief makers, but they do not perceive.

[2.13] And when it is said to them: Believe as the people believe they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know.

you know, every time i read this im reminded so forcefully of abu bakr and umar. heres why

- both claimed to be peace makers, yet both caused no end of mischief by things like usurping the caliphate, denying fadak, burning of the house, disobeying the prophet, innovating their own religion and draft dodging. (all can be sourced if anyone thinks im lying)

- the second ayat reminds me of a story i heard from a sunni site how umar converted, wasnt that his first response before he tried to kill the prophet as an idol worshipper?

heres my proof - once again from tafsir al mizan

A hypocrite is exactly in the same position. He does not like Islam, but has to profess to be a Muslim. His words do no reach his heart what he says is different from what he believes in his heart. Because of this discrepancy his path is not illuminated as it should have been. The result is that he gropes about aimlessly and stumbles every now and then; he walks a little and then stops Thus Allah punishes him with disgrace; and had He wished so, He would have taken away his sight and hearing, thereby disgracing him on the very first day

if that isnt a direct reference to abu bakr, umar and usman (take a look at their "leadership" as an EPITOME of "groping in the dark") then please, someone prove me wrong by all means.

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My favourite

æÞÝæåã Åäåã ãÓÆæáæä

"Stop them they shall be questioned"

Ibn Hajar records in Sawa'eq Al-muhriqah page 89

Úä ÃÈí ÓÚíÏ ÇáÎÏÑí Çä ÇáäÈí (Õ) ÞÇá : æÞÝæåã Åäåã ãÓÆæáæä Úä æáÇíÉ Úáí

Narrated by the Abi sa'ed Al-khidri :

The prophet (pbuh) said "stop they shall be questioned " , they shall be questioned regarding the wilayah (mastery) of Ali (as)

A sunni scholar admits in his own words

Ýí Þæáå ÊÚÇáì æÞÝæåã Åäåã ãÓÆæáæä :

æÃæáì åÐå ÇáÃÞæÇá Ãä ÇáÓÄÇá Úä ÇáÚÞÇíÏ æÇáÇÚãÇá æÑÃÓ Ðáß áÇ Åáå ÅáÇ Çááå æãä ÃÌáå æáÇíÉ Úáí) .

Al-Aloosi in his tafseer says after mentioning a number of reasons for this verse

"Regarding his saying may he be exalted, "stop them they shall be questioned", and the most suited of these sayings is that the questioning is regarding the doctorines and the deeds , and on top of them "La Illah illa Alalh", and the most best and meaningfull is that it's regarding the wilayah of Ali (as)"

Abu na3eem in huliyat Al-awliwaa

ÍÏËäÇ ãÍãÏ Èä ÇáãÙÝÑ ¡ ÞÇá : ÍÏËäÇ ÃÈæ ÇáØíÈ ãÍãÏ Èä ÇáÞÇÓã ÇáÈÒÇÒ ¡ ÞÇá : ÍÏËäí ÇáÍÓíä Èä ÇáÍßã ¡ ÞÇá : ÍÏËäÇ ÇáÍÓíä Èä äÕÑ Èä ãÒÇÍã ¡ ÞÇá : ÍÏËäÇ ÇáÞÇÓã Èä ÚÈÏ ÇáÛÝÇÑ ¡ Úä ÃÈí ÇáÇÍæÕ ¡ Úä ãÛíÑÉ ¡ Úä ÇáÔÚÈí ¡ Úä ÅÈä ÚÈÇÓ Ýí Þæáå ÚÒ æÌá : æÞÝæåã Åäåã ãÓÆæáæä ¡ ÞÇá : Úä æáÇíÉ Úáí Èä ÃÈí ØÇáÈ

Narrated that Ibn Abbas said

"stop they shall be questioned" regading the wilayah of Ali (as)

More chains from Al-hakem Al-Haskani's shawhed Al-tanzeel volume 2 page 160

785 - ÃÈæ ÇáäÖÑ ÇáÚíÇÔí Ýí ÊÝÓíÑå ÞÇá : ÍÏËäÇ Úáí Èä ãÍãÏ . ÞÇá : ÍÏËäí ãÍãÏ Èä ÃÍãÏ Èä íÍíì Úä ÇáåíËã Èä ÃÈí ãÓÑæÞ ¡ Úä ÌäÏá Èä æÇáÞ ÇáÊÛáÈí . Úä ãäÏá ÇáÚäÒí íÑÝÚå Åáì ÇáäÈí (Õ) Ýí Þæáå : æÞÝæåã Åäåã ãÓÆæáæä ÞÇá : Úä æáÇíÉ Úáí .

786 - ÚÈíÏ Çááå Èä ãÍãÏ ÇáÚÇÆÔí ÞÇá : ÍÏËäÇ ãÓáã Èä ÅÈÑÇåíã ÇáÝÑÇåíÏí æÞíÓ Èä ÍÝÕ ÇáÏÇÑãí ÞÇáÇ : ÍÏËäÇ ÚíÓì Èä ãíãæä ¡ Úä ÃÈí åÇÑæä ÇáÚÈÏí : Úä ÃÈí ÓÚíÏ ÇáÎÏÑí Ýí Þæáå : æÞÝæåã Åäåã ãÓÆæáæä ÞÇá : Úä ÅãÇãÉ Úáí Èä ÃÈí ØÇáÈ .

787 - ÍÏËäÇ ÇáÍÇßã ÇáæÇáÏ ÃÈæ ãÍãÏ ÑÍãå Çááå . ÞÇá : ÃÎÈÑäÇ ÚãÑÈä ÃÍãÏ Èä ÚËãÇä ÈÈÛÏÇÏ ÞÇá : ÍÏËäÇ ÇáÍÓíä Èä ãÍãÏ Èä ãÍãÏ Èä ÚÝíÑ ÍÏËäÇ ÃÍãÏ Èä ÇáÝÑÇÊ ¡ ÍÏËäÇ ÚÈÏ ÇáÍãíÏ ÇáÍãÇäí ¡ Úä ÞíÓ Úä ÃÈí åÇÑæä : Úä ÃÈí ÓÚíÏ ÇáÎÏÑí Úä ÇáäÈí (Õ) Ýí Þæáå ÊÚÇáì : æÞÝæåã Åäåã ãÓÆæáæä ÞÇá : Úä æáÇíÉ Úáí Èä ÃÈí ØÇáÈ .

- ÍÏËäÇ ÚËãÇä Èä ÓÚíÏ Èä ÚÈÏ Çááå ¡ ÞÇá : ÍÏËäÇ ãÍãÏ Èä ÚÈÏ Çááå ÇáãÑæÒí ÞÇá : ÍÏËäÇ ÒíÏ Èä ÎÑÔÉ ÇáÇÕÈåÇäí . ÞÇá : æÍÏËäÇ íÍíì Èä ÚÈÏ ÇáÍãíÏ ÇáÍãÇäí ÞÇá : ÍÏËäÇ ÞíÓ Èä ÇáÑÈíÚ ¡ Úä ÃÈí åÇÑæä ÇáÚÈÏí Úä ÃÈí ÓÚíÏ ÇáÎÏÑí Úä ÇáäÈí (Õ) Ýí Þæá Çááå ÊÚÇáì : æÞÝæåã Åäåã ãÓÆæáæä ÞÇá : Úä æáÇíÊå .

788 - ÍÏËäÇ ÃÈæ ÚÈÏ ÇáÑÍãÇä ÇáÓáãí ÅãáÇÁÇ ¡ ÃÎÈÑäÇ ãÍãÏ Èä ãÍãÏ Èä íÚÞæÈ ÇáÍÇÝÙ ¡ ÍÏËäÇ ÃÈæ ÚÈÏ Çááå ÇáÍÓíä Èä ãÍãÏ ÅÈä ÚÝíÑ ¡ ÍÏËäÇ ÃÍãÏ ¡ ÍÏËäÇ ÚÈÏ ÇáÍãíÏ ¡ ÍÏËäÇ ÞíÓ ¡ Úä ÚØíÉ ¡ Úä ÃÈí ÓÚíÏ ¡ Úä ÇáäÈí (Õ) Ýí Þæáå ÊÚÇáì : æÞÝæåã Åäåã ãÓÆæáæä ÞÇá : Úä æáÇíÉ Úáí Èä ÃÈí ØÇáÈ .

789 - ÍÏËäí ÃÈæ ÇáÍÓä ÇáÝÇÑÓí ÍÏËäÇ ÃÈæ ÇáÝæÇÑÓ ÇáÝÖá Èä ãÍãÏ ÇáßÇÊÈ ÍÏËäÇ ãÍãÏ Èä ÈÍÑ ÇáÑåäí ÈßÑãÇä ¡ ÍÏËäÇ ÃÈæ ßÚÈ ÇáÇäÕÇÑí ÍÏËäÇ ÚÈÏ Çááå Èä ÚÈÏ ÇáÑÍãÇä ÍÏËäÇ ÅÓãÇÚíá Èä ãæÓì ÍÏËäÇ ãÍãÏ Èä ÝÖíá ¡ ÍÏËäÇ ÚØÇÁ Èä ÇáÓÇÆÈ : Úä ÓÚíÏ Èä ÌÈíÑ ¡ Úä ÅÈä ÚÈÇÓ ÞÇá : ÞÇá ÑÓæá Çááå (Õ) : ÅÐÇ ßÇä íæã ÇáÞíÇãÉ ÃæÞÝ ÃäÇ æÚáí Úáì ÇáÕÑÇØ ¡ ÝãÇ íãÑ ÈäÇ ÃÍÏ ÅáÇ ÓÃáäÇå Úä æáÇíÉ Úáí ¡ Ýãä ßÇäÊ ãÚå æÅáÇ ÃáÞíäÇå Ýí ÇáäÇÑ ¡ æÐáß Þæáå : æÞÝæåã Åäåã ãÓÆæáæä .

- æÃÎÈÑäÇ ÃÈæ ÈßÑ ãÍãÏ ÇáÈÛÏÇÏí ÞÇá : ÍÏËäí ÓÚíÏ Èä ÃÈí ÓÚíÏ ÞÇá : ÍÏËäÇ Úáí Èä ÚÈÏ ÇáÑÍãÇä Èä ãÇÊí ÇáßæÝí ÍÏËäÇ ÇáÍÓíä Èä ÇáÍßã ÇáÍÈÑí ÍÏËäÇ ÍÓíä Èä äÕÑ Èä ãÒÇÍã ÍÏËäÇ ÇáÞÇÓã Èä ÚÈÏ ÇáÛÝÇÑ Èä ÇáÞÇÓã ÇáÚÌáí ¡ Úä ÃÈí ÇáÇÍæÕ ¡ Úä ãÛíÑÉ : Úä ÇáÔÚÈí Úä ÅÈä ÚÈÇÓ Ýí Þæáå ÊÚÇáì : æÞÝæåã Åäåã ãÓÆæáæä ¡ ÞÇá : Úä æáÇíÉ Úáí Èä ÃÈí ØÇáÈ .

790 - ÃÎÈÑäÇ ÃÈæ ÇáÍÓä ÇáÇåæÇÒí ÃÎÈÑäÇ ÃÈæ ÈßÑ ÇáÈíÖÇæí ÍÏËäÇ Úáí Èä ÇáÚÈÇÓ ÍÏËäÇ ÅÓãÇÚíá Èä ÅÓÍÇÞ ¡ ÍÏËäÇ ãÍãÏ Èä ÃÈí ãÑÉ ¡ Úä ÚÈÏ Çááå Èä ÇáÒÈíÑ ¡ Úä ÓáíãÇä Èä ÏÇæÏ Èä ÍÓä Èä ÍÓä ¡ Úä ÃÈíå : Úä ÃÈí ÌÚÝÑ Ýí Þæáå : æÞÝæåã Åäåã ãÓÆæáæä ¡ ÞÇá : Úä æáÇíÉ Úáí æãËáå Úä ÃÈí ÅÓÍÇÞ ÇáÓÈíÚí æÚä ÌÇÈÑ ÇáÌÚÝí Ýí ÇáÔæÇÐ .

Fara'ed Assamtayn for Al-juwani

- ÞÇá : ÃÎÈÑäÇ ÃÈæ ÅÈÑÇåíã Èä ÃÈí ÇáÞÇÓã ÇáÕæÝí ¡ äÈà ãÍãÏ Èä ãÍãÏ Èä íÚÞæÈ ÇáÍÇÝÙ ÃäÈà ÃÈæ ÚÈÏ Çááå ÇáÍÓíä Èä ÚÈÏ Çááå Èä ãÍãÏ Èä ÚãÑ ¡ ÃäÈà ÃÍãÏ Èä ÇáÚÑÇÈ ¡ äÈà ÚÈÏ ÇáÍãíÏ ÇáÍãÇäí ÈÅÓäÇÏå Úä ÞíÓ Èä ÚØíÉ ¡ Úä ÃÈí ÓÚíÏ ¡ Úä ÇáäÈí (Õ) Ýí Þæáå ÚÒ æÌá æÞÝæåã Åäåã ãÓÆæáæä ÞÇá : Úä æáÇíÉ Úáí Èä ÃÈí ØÇáÈ .

Can the sunnis present some thing like this from our books about omar and Abu bakr or atl east from their books???

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ok so still on surah al baqarah (i hope this satisfies you bro khurram! *grumble*)

[2.207] And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.

this was revealed on the night of hijrah when imam ali (as) slept in the prophets bed

AND HERE IS MY PROOF!!!

Ibn Sab'i Maghribi in Shifa'u's-Sudur,

Tibrani in Ausat and Kabir, Ibn Athir in Usudu'l-Ghaiba, Volume IV, page 25,

Nuru'd-Din Sabbagh Maliki in Fusuli'l-Muhimma Fi Ma'rifati'l-'aimma, page 33,

Abu Ishaq Tha'labi Fazil Nishapuri,

Fakhru'd-Din Razi and Jalalu'd-Din Suyuti, each in his Tafsir,

Hafiz Abu Nu'aim Ispahani, the well known Shafi'i traditionist in Ma Nazala'l-Qur'an fi Ali, Khatib Khawarizmi in Manaqib,

Sheikhu'l-Islam Ibrahim bin Muhammad Hamwaini in Fara'id,

Muhammad bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 62,

Imam Ahmad bin Hanbal in Musnad,

Muhammad bin Jarir through various sources,

Ibn Hisham in Siratu'n-Nabi,

Hafiz Muhaddith of Damascus in Arba'in Tiwal,

Imam Ghazali in Ihya'u'l-Ulum, Volume III, page 223,

Abu's-Sa'adat in Faza'ilu'l-Itrati't-Tahira,

Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha

when the Holy Prophet intended, by divine command, to leave Mecca for Medina, he asked Ali to wear his (the Prophet's) green cover sheet and to sleep in his bed. Accordingly, Ali slept in the Prophet's place. Then Allah Almighty told the angels Gabriel and Michael that He had made them brothers, and that one of them would live longer than the other. He asked them which was prepared to give his brother his excess life, the extent of which neither of them knew. They asked Him whether the choice was obligatory. They were told it was not obligatory. Neither of them chose to part with his excess life. Then followed the divine words: "I have created brotherhood between my vicegerent Ali and my Prophet Muhammad. Ali has offered to sacrifice his life for the sake of the Prophet's life. By sleeping in the Prophet's bed, he is protecting the Prophet's life. Now both of you are ordered to go to the earth and save him from the enemy's evil designs."

Accordingly, both of them came to the earth. Gabriel sat at Ali's head and Michael at his feet. Gabriel said, "Congratulations, O son of Abu Talib! in whom Allah Almighty takes pride in the presence of His angels." After this, the following verse was revealed to the Prophet: "And there is the type of man who gives his life to earn the pleasure of God; and Allah is full of kindness to (His) servants." (2:207)

Peshawar nights zindabaad!

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Basically i am weak in Rija'al. Yes this point should be added but i shall seek your and other assistance in this regard.

Yaa I 'd do this for u.

And I have seen many Weak Traditions in praise of Muaviyah and When I saw the narrators so I laughed and mulled that Why Sunnies are so curious to act such weak traditions...:P

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[Pickthal 2:33] He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide.

Through Adam the angels became acquainted with the glory of the glorious beings. When Adam, at the command of Allah, stated the names, qualities and symbols of those highest beings whose collective and comprehensive status can be termed as wisdom personified, the angels witnessed the glory of the infinite power and wisdom of the Lord that could create such perfect beings of the highest calibre, in substance as well as in style, like of whom they did not know till then.

In Durr Manthur, Jalaluddin Sayuti says that the Holy Prophet had said: "The objects shown to the angels were five lights. Allah informed the angels pointing to each of the lights respectively:

(i) This is Muhammad, the most praised, derived from My name, the praised one.

(ii) This is Ali, the high, derived from My name, the highest.

(iii) This is Fatimah, the original, derived from my name, the originator of the heavens and the earth.

(iv) This is Hasan, the bountiful, derived from My name, the benefactor.

(v) This is Husayn, the good, derived from My name, the good in origin.

O angels! It is in love of these five that I have created the universe."

It becomes a logical conclusion that since Allah willed these five lights of glory to be manifested through Adam, he had been appointed as the khalifa of Allah, and through these lights Allah's light had been destined to be manifested.

As Allah is aware of all the "unseen" in the universe, He knew that the angels secretly thought themselves more deserving than Adam to be chosen as Allah's khalifa. After seeing the glory of the five lights, endowed in the seed of Adam, they accepted their ignorance and submitted to Allah's decision.

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[Pickthal 2:51] And when We did appoint for Moses forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrong-doers.

Musa stayed on the mount for forty days after which the law of Tawrat was given to him. He observed fast on all the forty days. According to verse 142 of al Araf the stay was for thirty days, but subsequently the term was extended by ten more days. The delay created doubts in the minds of the Bani Israil about the genuineness of the prophethood of Musa, and unjustly they took up the worship of the calf.

Musa had appointed his brother, Harun, as his successor and deputy, during his absence. Likewise the Holy Prophet, at the time of migrating to Madina from Makka, had chosen Ali to sleep in his bed, during the night of hijrat, and to return the deposits, kept in trust with him, to the owners; commissioned Ali to take charge of the administration in Madina when he went to Tabuk to encounter the enemy; and he had also assigned to Ali the responsibility of delivering al Barat to the people of Makka, because as per the divine command only he or Ali could deliver the divine revelation. "Ali is to me as Harun was to Musa"(Sahih Muslim 5913 and 5915 Kitab Fadail Sahaba), declared the Holy Prophet. As the people of Musa violated their oath of loyalty to Harun and followed Samayri the magician, the ummah of Muhammad also turned their back upon Ali and pursued their own fancies. In this way the iman of the people was tested, and they were found doing injustice to themselves. As stated in verse 3 of this surah a true believer must believe in the unseen. In view of the limitations of human wisdom, reliance upon the divinely chosen guides is the surest way to the right path. If one does not follow the Holy Prophet and his divinely chosen holy Imams, it is the deviator who suffers the consequences by being unjust to himself because the guides remain independent of the mischief of the deserters.

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^^ Shaikhain means first three rulers of muslims after the demise of Holy Prophet (pbuh).

[Pickthal 2:58] And when We said: Go into this township and eat freely of that which is therein, and enter the gate prostrate, and say: "Repentance." We will forgive you your sins and will increase (reward) for the right-doers.

The city mentioned here may be in the land of Canaan according to Numbers 33:52 of the Old Testament.

As commanded by Allah, Musa gave instructions to the Bani Israil to enter the city through its gate prostrating, and saying: "I seek forgiveness of the Lord and turn repentant unto Him", because therein they would live in peace and harmony with plenty of provisions.

The Holy Prophet informed his followers, Muslims, about another city with its gate. He said:

I am the city of knowledge and Ali is its gate.

If anyone wants to come into contact with the divinely endowed wisdom of the Holy Prophet, he should first get familiar with Ali not only by building up close attachment with him but also by paying homage to him with expression of reverence. In Tafsir Durr al Manthur, Jalaluddin Suyuti quotes Ali ibna abi Talib:

Our position in Islam to the Muslims is the same as the gate of hitta was to the Bani Israil.

Those who do good to others get more bounties from Allah.

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Assalamwalaikum,

Honestly, who cares? The first 4 caliphs were the closest to being like the Prophet (sw). All 4 of them are praised in the Quran numerous times. All 4 are going to the Paradise. All 4 were the closest to the Prophet (sw). All of them had different characteristics that made them unique:

Abu Bakr had the most taqwa overall of the 4, but he was also the most faithful and least hesitant to accepting Rasulullah (sw)'s message. His heart was softer than milk.

Umar (ra), on the other hand, was very harsh. However, his reverence and knowledge of Allah (swt) was superior to all others. His heart was was tougher than anything else.

Uthman (ra) was not the warrior-type, but his eloquent calligraphy is still with us up until today in Sunni and Shia masjids. He gave 20,000 dirhams once to all Muslims for drinking water, and gave many other types of donations.

Ali (ra) was the most knowledgable. He possessed a lot of wisdom, and although not as beautiful in appearance, he was one of the best warriors.

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Assalamwalaikum,

Honestly, who cares? The first 4 caliphs were the closest to being like the Prophet (sw). All 4 of them are praised in the Quran numerous times. All 4 are going to the Paradise. All 4 were the closest to the Prophet (sw). All of them had different characteristics that made them unique:

Abu Bakr had the most taqwa overall of the 4, but he was also the most faithful and least hesitant to accepting Rasulullah (sw)'s message. His heart was softer than milk.

Umar (ra), on the other hand, was very harsh. However, his reverence and knowledge of Allah (swt) was superior to all others. His heart was was tougher than anything else.

Uthman (ra) was not the warrior-type, but his eloquent calligraphy is still with us up until today in Sunni and Shia masjids. He gave 20,000 dirhams once to all Muslims for drinking water, and gave many other types of donations.

Ali (ra) was the most knowledgable. He possessed a lot of wisdom, and although not as beautiful in appearance, he was one of the best warriors.

Merely saying will not prove your point. You want to prove that Abu Bakar was more in taqwa. Bring any verse of holy Quran then prove your point. Your point without any quranic or Sunnah sanction is rejected being baseless and without strong footing. Sorry for using some legal language :)

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Abu Bakr had the most taqwa overall of the 4, but he was also the most faithful and least hesitant to accepting Rasulullah (sw)'s message. His heart was softer than milk.

Umar ra.gif, on the other hand, was very harsh. However, his reverence and knowledge of Allah (swt) was superior to all others. His heart was was tougher than anything else.

Uthman ra.gif was not the warrior-type, but his eloquent calligraphy is still with us up until today in Sunni and Shia masjids. He gave 20,000 dirhams once to all Muslims for drinking water, and gave many other types of donations.

This isn't a fairy tale three musketeers story this is real life.

Even i have given more money than Usman did. Sheesh.

As for omar being 'harsh',

"And be humble in how you walk and lower your voice. For the harshest of all voices is the donkey's voice."

and abu bakr, well according to Prophet saw he was a mushrik and he only had worldly power in mind.

*edit* apologise to bro khurram..

yes waqas, provided sources for your claims too.. otherwise start another thread.. you made me post without ayats or hadiths in this thread full of potential.

Edited by Yiligiz

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Salams,

DEATH OF UMAR

Seeing the face of Umar, Ali said:

"Salutations of God to thee,

Verily, there is no man

Other than this shrouded one,

Whose deeds I envy."

'Usman seeing the face of Umar said:

"Out of us, who can equal Umar?"

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[Pickthal 2:127] And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.

When Ibrahim and Ismail raised the foundations of the holy Kabah, they prayed to Allah to accept their service, make them both Muslims (submissive to Allah), and also make their descendants Muslims, and raise up in them a messenger who would recite to them Allah's revelation, teach them the book and the wisdom and purify them.

This prayer shows that there had always been some men and women in the progeny of Ibrahim who were true Muslims, through whom the divine light of Muhammad and Ali passed till it reached Abdul Muttalib. Then his two sons Abdullah and Abu Talib carried it separately. Abdullah transferred it to Muhammad. and Abu Talib transferred it to Ali, the vicegerent and the successor of the Holy Prophet the first of the twelve Imams the divinely commissioned rightly guided guides for mankind."I and Ali are from one and the same light", said the Holy Prophet

The word ummat does not always means a community or a nation. In verse 120 of al Nahl it refers to a single individual.

Salams,

DEATH OF UMAR

Seeing the face of Umar, Ali said:

"Salutations of God to thee,

Verily, there is no man

Other than this shrouded one,

Whose deeds I envy."

'Usman seeing the face of Umar said:

"Out of us, who can equal Umar?"

Wa alaikum asslam!

Sorry no verse of Holy Quran is mentioned. Even the source of saying of Hazrat Ali (as) is not given :)

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As mentioned earlier by brother Maula dha mallang with some addition :)

[Pickthal 2:207] And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.

Thalabi, Ghazali, the author of Ahya-ul Ulum, and all the Shia commentators say that this verse was revealed to praise Ali ibna abi Talib, when he slept in the bed of the Holy Prophet, during the night of hijrat.

Immediately after the death of Abu Talib, Abu Sufyan, the chief of the branch of Umayyah, succeeded to the principality of Makka. A zealous votary of the idols, a mortal foe of the line of Hashim, he convened an assembly of the Quraysh and their allies. All tribal heads held a conference on the instigation of Abu Sufyan and Abu Jahl. It was resolved that one man from every tribe should go to the Holy Prophet's house in the darkness of the night and kill him jointly, in order to divide the guilt, and baffle the vengeance of the Bani Hashim. In the stupidity of their ignorance, they forgot that Allah is seeing, hearing, and His hand (Ali) was alive, who, from his earliest days, had committed himself to save the Holy Prophet at all costs. In the dark night, the conspirators surrounded the house of the Holy Prophet. Meanwhile, Allah commanded the Holy Prophet to leave Makka at once and go to Madina. The Holy Prophet intimated Ali of the divine plan and asked him to lie down on his bed, in order to lead the enemies into thinking that it was the Holy Prophet himself who was sleeping, thus giving him enough time to go away from Makka (unnoticed). Ali asked the Holy Prophet if his lying down in his bed would save the Holy Prophet's life, to which he answered in the affirmative. So Ali lay down on the Holy Prophet's bed, covering himself with his blanket. Ali made a willing choice of certain death, as the blood-thirsty enemies were lurking around the house to kill the Holy Prophet in his bed at any time during the night.

Ali willingly agreed to die because:

1. in his opinion the life of the Holy Prophet was more valuable than his own;

2. he was absolutely certain that it was the duty of a true believer to obtain the pleasure of Allah and His messenger, even if one's life has to be bartered;

3. he had the peace of mind which gave him courage to sleep, while the naked swords were flashing to

strike him - a singular example of willing surrender to Allah's will;

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[Pickthal 2:214] Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.

This verse is reported to have been revealed at the time of the battle of Khandaq, when the restless Muslims kept on asking:

"When comes Allah's help?"

Before them the famous Arab warrior, Amr bin Abdwud, astride on his horse, was proudly repeating his challenge for a man-to-man combat. The Muslims were on the brink of losing faith in Allah and His prophet as they had done in the battle of Uhad. Every one, among them, was hiding his head, lest the messenger of Allah might command him to accept the challenge. Some, among them, began to narrate the daring acts of the dare-devil in order to discourage their friends. Though they are held as great heroes of Islam by their ignorant followers, they refused to go to fight the challenger when asked by the Holy Prophet, because they relied more upon the advice of their comrades than on Allah's help. After that the Holy Prophet wanted to know who would go to meet the enemy? He repeatedly asked this question. Every time only Ali came forward. At last Ali, "the total faith," as aptly described by the Holy Prophet, went to fight against Amar bin Abdwud, "the total disbelief". Ali, in no time, killed the formidable champion of the invaders. When the total faith of Ali in Allah and His messenger, through his matchless bravery, was established, there came a violent storm which ruined the enemy camp and routed their fighting forces. They dispersed in chaos and disorder and ran all the way to Makka in utter disappointment and defeat.

"Now surely Allah's help is near" was revealed in praise of the faith, strength and bravery of Ali.

Then the Holy Prophet declared:

"The one strike of Ali on the day of Khandaq is superior to the prayers of both the worlds."

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[Pickthal 2:274] Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and their shall no fear come upon them neither shall they grieve.

Jalaluddin Suyuti writes in Durr ul Manthur (and all the Sunni scholars agree) that this verse was revealed in-praise of Ali to glorify his giving of four dirhams in the way of Allah - one by night, one by day, one secretly and one openly. Ibrahim bin Salih, Muhammad bin Salih, Yusuf bin Bilal, Muhammad bin Harun and Ibna Abbas report the Holy Prophet's saying that this verse was revealed to him in praise of Ali. Ali informed the Holy Prophet that he had only four dirhams with him and he gave all of them in the way of Allah to seek His pleasure, and he was fully satisfied to know that Allah had accepted his spending.

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The only verse i know revealed in praise of Shaykhayn plus other companions is 48:29.

how?

048.029

YUSUFALI: Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward.

--

this is for the REAL companions of Prophet (pbuh), not the hypocrites.

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Sorry brother khurram but:

Ali (ra) was the most knowledgable. He possessed a lot of wisdom, and although not as beautiful in appearance he was one of the best warriors.

:!!!:

:angel:

Edited by The Power Of 14

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[Pickthal 3:7] He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.

How the complex verses can be interpreted is not mentioned in this verse, nor anywhere in the Quran, but it is clearly disclosed that besides Allah only those, endowed with divine knowledge, know the true meanings of the mutashabihat. The firmly rooted in knowledge are the Holy Prophet and his Ahl ul Bayt, the thoroughly purified ones (Ahzab: 33), who possess the desired purity of heart and soul, essential for receiving and holding the truth in order to use it (Waqi-ah: 77 to 79) to do good to themselves and to others. It is obvious that there is no conceivable necessity of revealing complex verses or letter symbols if even the Holy Prophet, to whom the Quran was revealed, did not know their meanings. It is only a hypothetical inquiry, otherwise there is the clear mention of rasikhuna fil ilm (the firmly rooted in knowledge) in this verse, the first among whom is the Holy Prophet, and after him, as said earlier, his Ahlul Bayt are the custodians of his knowledge and wisdom, who alone are entitled to interpret every word of the Quran.

In reply to Anas bin Malik's query about rasikhuna fil ilm the Holy Prophet said:

"They are those whose hands do not do aught but that which is just, righteous and good; whose tongues do not utter aught but that which is true; whose hearts and minds are enlightened and rational; whose stomachs are free from that which is forbidden."

The ayah al tat-hir (Ahzab: 33) confirms that only the thoroughly purified Muhammad and ali Muhammad are the rasikhuna fil ilm. Verse 13 of Luqman says that polytheism (shirk) is the most grievous inequity, the worst type of impurity. It is a historical fact that all the companions of the Holy Prophet, before embracing Islam, for a long time in their lives, were idolworshippers. The Holy Prophet, Bibi Fatimah and Ali ibna abi Talib and their children were the only ones who were free from the impurity of polytheism right from the day they were born. All Muslims, in every age, add karamallahu wajhu (Allah graced and honoured his face above others) after the name of Ali, because he never worshipped any ghayrallah (other than Allah). The Holy Prophet pointed out the essential purity of body and soul in Ali, equal to his own purity, when he said:

"O Ali! Your flesh is my flesh, your blood is my blood. You and I are from one and the same divine light"

Verses 18 of Ali Imran, 162 of al Nisa, 49 of Ankabut, and 11 of al Mujadalah refer to those who have been divinely endowed with knowledge.

As ordinary human beings are unable to know the meanings of the mutashabihat, the divine mercy guides the sincere seekers of the truth to turn to the ahladh dhikr, the Holy Prophet and his Ahlul Bayt (see commentary of verse 43 of al Nahl and verse 7 of al Anbiya):

"So ask the people of dhikr (the reminder or the Quran) if you do not know."

Edited by Khurram-Jafri

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[Pickthal 3:33] Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures.

n this verse Adam and Nuh are mentioned by their names, whereas Ibrahim and Imran are mentioned with reference to their posterity. Al (the posterity) of Adam and Nuh have not been included in the category of the chosen ones, because there were several ungodly and wicked persons in their lineage, but in the al (immediate issues) of Ibrahim (Ismail and Is-haq) and Imran (Musa and Harun), holy men of God, were chosen as messengers of Allah.

The mention of Ibrahim and Imran, undisputedly amongst the holiest prophets of Allah, has been made in this verse with reference to their posterity, because according to the religious annotation, in the word al the spiritual quality of a posterity automatically includes the immediate ancestor or the founder of a family. Al or Ahl ul Bayt, commonly used to address the members of a family, is exclusively reserved, in the religious and spiritual act of referring, for the holiest members of the family of the Holy Prophet who are identical with each other in their personal purity and spiritual sanctity (Ahzab: 33).

The Holy Prophet and his Ahl ul Bayt are in the posterity of Ibrahim, therefore, in the light of this verse, they are chosen in preference to all the created beings. They are superior to every human being. (Sunni Reference:Tafsir Durr al Manthur; and Mawahib al Ladunniya).

The Holy Prophet has said:

(1) I and Ali are of one and the same light.

(2) Ali is a part of me and I am a part of Ali.

(3) The root of Ali and me is the same, but all other people come from various other origins.

(Zaynul Fata; Ibna Maghazali; Shafa-i; Kanzul Ummal, Ahmad ibna Hanbal).

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Salams,

DEATH OF UMAR

Seeing the face of Umar, Ali said:

"Salutations of God to thee,

Verily, there is no man

Other than this shrouded one,

Whose deeds I envy."

'Usman seeing the face of Umar said:

"Out of us, who can equal Umar?"

Please bring me the Esnaad of this tradition?

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