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Aabiss_Shakari

Hazrat Ali (as) Versus Shaikhain Before Quran

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01- The issue of ‘Time-frame’ seems ‘a point to make’ for you which logically has no significance in the pages of the Quran .

02- Almighty Allah doesn’t run short of words nor HE mentioned any issue incomplete in the Quran . Those future claims were sufficiently described for us by our Lord Allah because HE is alone WHO witnessed those incidents.

03- No doubt All Muslims obliged to accept those future incidents because Allah , the Most Wise elaborated them explicitly , unlike the theory of 12 Imams which is unclear .

Please ask me first what Quran says about Sunni and their faith . NOTHING . ‘Ahlul Sunna of Jamat’ is the fruit of the Satanic plan to divide Muslim Ummah into different sects what Allah , the Omniscient already had forbidden :

[6:159] Those who divide themselves into sects do not belong with you. Their judgment rests with GOD, then He will inform them of everything they had done.

According to the above verse all sects are out of the fold of Islam i.e., their beliefs/doctrines will be found anywhere other than the Quran . Hence what can we expect about their rituals , laws and faiths ? Imam Mahdi , 12 Imams , 04 Khalifa , 04 Madhabs , Hadith books , etc. all are extraterrestrial issues from Quran . Allah , Most Wise doesn’t like to mention them in His guide-book because those are nothing but human conjectures to deviate a person from the straight path .

Peace unto you .

Well, the comment you made in bold I'm sure the majority on this forum would agree with so no arguments there but the rest is a little confusing. I'm not personally looking for specifics or timeframes, I'm positing that even Imam Mahdi (as) as per sunni belief is not explicitly mentioned in the Holiest Book but every sunni has to believe in the concept so why only ask shiah for names of Imams (as) etc. - how about asking sunnis where there Imam is mentioned?

And, in principle, I don't disagree with you; this squabbling and in-fighting, name calling, abuse - what on Allahs (SWT) good green Earth does this have to do with the duty to worship Him? Very little, sadly though when people get off screaming "kafir" at you then a response is needed.

But I'm intrigued. If these sects are outside the fold of Islam then who or what, according to you, is not outside it? Please, no abstract, airy-fairy stuff. As far as I know all Muslims refer to some source or another outside the Holiest Book...

ALI

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æóãóÇ ãöäú ÛóÇÆöÈóÉò Ýöí ÇáÓøóãóÇÁ æóÇáúÃóÑúÖö ÅöáøóÇ Ýöí ßöÊóÇÈò ãøõÈöíäò {75}

[Quran 27:75] And there is nothing concealed in the heaven and the earth but it is in a clear book.

The manifest book is inscribed in the lawhin makfuz (Buruj: 21 and 22); and verses 77 to 79 say that its knowledge is with no one except those thoroughly purified (Ahzab: 33). Verse 12 of Ya Sin says that Allah has confined everything in a manifest Imam (guide) for which refer to al Baqarah: 2. Historically the Holy Prophet and the Imams of the Ahl ul Bayt were the only persons who did not receive knowledge, or learned anything, from any teacher or scholar. They were taught by Allah, therefore they were the fountainheads of knowledge and wisdom.

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(salam)

(bismillah)

æóÅöÐóÇ æóÞóÚó ÇáúÞóæúáõ Úóáóíúåöãú ÃóÎúÑóÌúäóÇ áóåõãú ÏóÇÈøóÉð ãøöäó ÇáúÃóÑúÖö Êõßóáøöãõåõãú Ãóäøó ÇáäøóÇÓó ßóÇäõæÇ ÈöÂíóÇÊöäóÇ áóÇ íõæÞöäõæäó {82}

[Quran 27:82] And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall i wound them, because people did not believe in Our communications.

The literal meaning of dabbah is slowly moving, crawling animal; beast of burden. Generally all commentators have chosen the word "beast" and interpreted the phrase dabbatan minal ard as the beast coming forth as the first sign of the day of judgement, touching the believers with the staff of Musa and marking the faces of the disbelievers with the seal of Sulayman. The last portion of this verse says that "he" who shall be brought forth from the earth will speak to the unjust that they did not believe with sure conviction in the signs of Allah, so it should be translated as an alive created being. The following note of Aqa Mahdi Puya correctly interprets the true meaning of this verse.

Aqa Mahdi Puya says:

Read verse 82 in the light of the commentary of verse 110 of Ali Imran wherein Allah addresses the best group raised among men to enjoin good and to prevent them from doing evil and mischief. In the end, before the final judgement is to be passed, the alive created being who will be brought forth from the earth to speak to the people should be of the same class and category, a human being of utmost accomplishments duly privileged to address the good as well as the wicked people. It is stated in the next verse that a group of disbelievers from every people will be gathered together before the day of resurrection. This is a day of partial resurrection (qiyamat sughra or raj-at). According to authentic traditions of the Ahl ul Bayt the living being referred to here is Imam Ali ibn abi Talib.

Some narrations have adapted it to Amir-ul-Mu’minīn Ali (a.s.). It is recorded in the commentary of Ali-ibn-’Ebrāhīm, narrated from Imam Sādiq (a.s.): “Once a man told ‘Ammār Yāsir that there is a verse in the Qur’ān which has disturbed his mind and caused him to be doubtful. ‘Ammār asked which verse it was and he answered the verse which says: “And when the word is fulfilled against them We shall bring forth for them a moving creature from the earth that shall speak unto them, because people did not believe in Our revelations”, and he added which moving creature it was. ‘Ammār said: ‘By Allah! I do not sit on the ground, nor do I eat any food nor drink any water before I show you /dābbat-ul-’ard/. Then he, accompanying with that man, came to Ali (a.s.) while he was having food. When he (a.s.) saw ‘Ammār he told him to come in. ‘Ammār came near, sat down and ate food with Ali (a.s.). That man seriously wondered, while he has watching that scene incredibly, because ’Ammār had promised him and had made an oath that he would not eat any food before fulfilling his promise, as if he had forgotten his promise and his oath!

When ’Ammār stood up and said good by to Ali (a.s.), that man, addressing him, said he made an oath not to eat food nor drink water, nor sit on the ground unless he show the man /dābbat-ul-‘ard/. ‘Ammār answered him: ‘Did I not show it to you if you understood?’”[Majma'ul-Bayān, the commentary of the verse]

A tradition similar to this one is narrated from ’Abūthar recorded in the commentary of ‘Ayyāshī.

‘Allamah Majlesī, with a valid document, has cited in Bihar-ul-’Anwār that Ali (a.s.) was asleep in the mosque when the Prophet (p.b.u.h.) came in there. He (p.b.u.h.) roused Ali (a.s.) from sleep and said: “Get up O’ moving creature of Allah!”. One of the companions asked the Messenger of Allah (p.b.u.h.) whether they are right to call each other by that name, and the Prophet (p.b.u.h.) said: “No. this name is specialized to Ali, and he is /dābbat-ul-’ard/ about whom Allah has said in the Qur’ān: ‘And when the word is fulfilled against them We shall bring forth for them a moving creature from the earth that shall speak unto them, because people did not believe in Our revelations’.” Then he (p.b.u.h.) said: “O’ Ali! On the last day, Allah will restore you to life in the best form and there will be a means in your hand by which you will mark the enemies.” [bihār-ul-'Anwār, Vol. 53, P. 52]

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(salam)

(bismillah)

æóäõÑöíÏõ Ãóä äøóãõäøó Úóáóì ÇáøóÐöíäó ÇÓúÊõÖúÚöÝõæÇ Ýöí ÇáúÃóÑúÖö æóäóÌúÚóáóåõãú ÃóÆöãøóÉð æóäóÌúÚóáóåõãõ ÇáúæóÇÑöËöíäó {5}

æóäõãóßøöäó áóåõãú Ýöí ÇáúÃóÑúÖö æóäõÑöí ÝöÑúÚóæúäó æóåóÇãóÇäó æóÌõäõæÏóåõãóÇ ãöäúåõã ãøóÇ ßóÇäõæÇ íóÍúÐóÑõæäó {6}

[Quran 28:5] And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,

[Quran 28:6] And to grant them power in the land, and to make Firon and Haman and their hosts see from them what they feared.

Imam Ali ibn abi Talib says in the Nahj al Balagha that "those who were deemed weak" refers to the Ahl ul Bayt.

When Imam Muhammad bin Hasan al-Mahdi would appear and Islam would be established in the whole world with his coming, the entire earth would be ruled by him and all disbelievers will vanish from the face of the earth.

Aqa Mahdi Puya says:

This is a positive proof that Imams appointed by Allah come from those whom the world considered weak and poor. They do not belong to the arrogant and ignorant ruling class.

The worldly government of the oppressed ones and also supporting them in the length of history is Allah’s will. There is no doubt that when Allah’s will is issued for a thing to occur, that thing will certainly be performed and no barrier can hinder it. The holy Qur’ān says: “Verily when He intends a thing, His command is, ‘Be’, and it is!”[1] So, in this verse, it says:

“ And We have intended to bestow (Our) favour upon those who were oppressed in the earth, and to make them leaders (in faith) and make them heirs.”

Then, in the next verse, it says

“ And to grant them power in the earth, and to show Pharaoh and Hāmān, and their hosts, what they were dreading from them.”

How much these two verses are expressive and hope-giving! They are expressed in the form of Arabic present tense (which shows the continuation of action) and as a general law so that no one imagines that it belongs only to the oppressed ones of the Children of Israel and the government of Pharaoh. The verse implies that Pharaoh intended to disperse the Children of Israel and destroy their power and greatness, but Allah (s.w.t.) intended them to become strong and victorious.

Pharaoh wanted that their power could be in the hand of the oppressors forever, but Allah (s.w.t.) intended to give the government to the oppressed ones, and finally it happened exactly the same.

By the way, the application of the Arabic word /minnat/, as we have formerly said, too, is in the sense of ‘to bestow merits and bounties’, and this usage is completely different from the verbal /minnat/ that we reiterate a bounty in order to belittle the opposite party, which is certainly a blameworthy action.

In these two noble verses Allah (s.w.t.) has removed the curtain from His Will concerning the oppressed ones, and states five affairs in this ground which are closely connected to each other.

The first thing is that Allah intends to give them His bounties by saying: “And We have intended to bestow (Our) favour,…”

Another thing is that Allah intends to make them leaders when He says: “… and to make them leaders (in faith) …”

The third thing is that Allah intends to make them the heirs of the government of the oppressors, where He says: “… and make them heirs.”

The fourth is that Allah gives them a strong and lasting government: “And to grant them power in the earth, …”

The fifth is that Allah showed their enemies that which they were afraid of and they had mobilized all their forces against them: “… and to show Pharaoh and Hāmān, and Their hosts, what they were dreading from them.”

Such is Allah’s favour and grace unto the oppressed ones. But who are the oppressed, and what qualities do they have? We will state about them later.

Hāmān was Pharaoh’s famous minister, and he was so influenced in the court of Pharaoh that in the above verse the forces of Egypt are called the forces of Pharaoh and Hāmān. (More explanation about Hāmān, Allah willing, will be given in the commentary of verse 38 in the current Sura.)

By the way, it was said that these verses do not speak about a private, local, and limited program related to the Children of Israel, but they are stating a general law for all centuries and the entire people and generations. The first abovementioned versesays: “And We have intended to bestow (Our) favour upon those who were oppressed in the earth, and to make them leaders (in faith) and make them heirs.”

This is a glad-tidings upon the field of triumph of the truth over the untruth and faith over disbelief.

This is a glad-tidings for all the free men who seek for the government of justice and wiping the elements of injustice and cruelty.

An example of the outward existence of Allah’s Will was theactual governmentof the Children of Israel and annihilation of the government of Pharaoh.

And a more complete example of it was the government of the Prophetof Islam(p.b.u.h.) and his followers after the advent of Islam. It was the government of the faithful, poor, indigent and purified oppressed people who were always mocked and despised by the Pharaohs of their time and were under their pressure, injustice and cruelty.

At last, by the hand of this very group, Allah opened the gates of the castles of those kings and brought them down of the throne of power and humiliated the tyrants.

And a vaster example of it will be the advent of the government of Justice and Truth all over the world by Hadrat Mahdī (may our souls be sacrificed to him).

These verses are among the verses that clearly give the glad tidings of the advent of such a government. Some Islamic traditions indicate that, commenting on this verse, the Imams of Ahl-ul-Bayt (a.s.) have pointed to this great advent.

We read in Nahj-ul-Balāqah from Ali (a.s.) who said: “The world will bend towards us after having been refractory as the biting she-camel bends towards its young.” Then Amir-ul-Mu’minīn (a.s.) recited the verse: “And We have intended to bestow (Our) favour upon those who were oppressed in the earth, and to make them leaders (in faith) and make them heirs.”[1]

Also the same Imam (a.s.), commenting on the above verse, said: “They are the progeny of Muhammad (p.b.u.h.). Allah will raise their Mahdī after their trouble (and pressure they receive); then He will give them honour and make their enemies despised.”[2]

Imam Zayn-ul-‘Ābidīn, Ali-ibn-il-Husayn (a.s.), once in a tradition said: “By the One Who raised Muhammad (p.b.u.h.) legitimately as the giver of glad tidings and warner, verily the righteous of us Ahl-ul-Bayt and their followers are like Moses and his followers. … (Finally we will be victorious and they will be destroyed and the government of the truth and justice will be ours.)” (Majma‘-ul-Bayān, following the verse)

Of course, the worldly government of Mahdī (a.s.) at the end will never hinder the limited Islamic government to be formed before it by the oppressed ones against the oppressors. Then whenever they prepare its conditions the certain promise and Divine Will will be accomplished for them and they will gain this victory.

Some Traditions Upon the Advent of Mahdī (a.s.):

Fadl-ibn-Shāthān narrates from Hassan-ibn-Mahbūb, from Mālik-ibn-‘Atīyyih, from ’Abū-Hamzah Thābit-ibn-’Abī-Safīyyih Dīnār, from Imām Bāqir (a.s.) who said: “The night before ‘Āshūrā Imam Husayn (a.s.) delivered a great sermon for his companions and informed them that whoever was with him would become martyr and he (a.s.) let them go out of that land and would rescue themselves if they desired. Some of them said earnestly that they might never separate from him. Then he delivered a sermon again and said: “I give you glad tidings of Paradise. By Allah, after we become martyr, we will remain (in the bounty of Allah) how long He desires. Then Allah will bring you and us out at the time of the advent of Our Qā’im. Then he will take vengeance from the oppressors. Then you and I will see them in chains, yokes, and kinds of punishment and tortures.”

Some one asked: “O son of the Prophet of Allah! Who is your Qā’im?” He (a.s.) said: ‘He is the seventh son of my son, Muhammad-ibn-Ali, Al-Bāqir, and he is Allah’s proof, the son of Hassan-ibn-Ali-ibn-Muhammad-ibn-Ali-ibn-Mūsa-ibn-Ja‘far-ibn-Muhammad-ibn-Ali my son, and he is the one who will be absent for a long time, then he will reappear and fill the earth with equity and justice as it was filled with tyranny and injustice.”[1]

In this tradition Imam Husayn (a.s.) has spoken about his return to this world as well as the martyrs of Karbalā.

Shaykh Hurr ‘Āmilī has narrated the last part of this tradition from the book entitled ’Ithbāt-ur-Raj‘ah, by Fadl-ibn-Shāthān.[2]

Imam Sādiq (a.s.) said: “The first person to whom the earth (grave) will cleave and he returns to the world is Husayn-ibn Ali (a.s.).”[3]

Imam Bāqir (a.s.) said to Bukayr-ibn-’A‘yun: “Verily the Messenger of Allah (p.b.u.h.) and Ali (a.s.) will return (to this world).”[4]

Imam Husayn (a.s.) said: “I am the first person to whom the earth will cleave and I will come out of it and this is contemporary with the return of Amir-ul-Mu’minīn and the raising up of our Qā’im.”[5]

Imam Sādiq (a.s.) said: “Accompany with Qā’im, there will come out twenty seven persons from behind Kūfah, fifteen ones of them are from the people of Moses (a.s.), those who used to guide (to the Truth) and called (people) to justice. …”[6]

Imam Amir-ul-Mu’minīn Ali (a.s.) said: “I asked the Messenger of Allah: ‘O’ Messenger of Allah! Is Mahdī from us, the progeny of Muhammad, or from other than us?’ Then the Messenger of Allah said: ‘But he is of us with whom Allah will end the religion as He began it with us, and by us people will be delivered from disturbances the same as they were delivered from polytheism; and by us they will be brethren after the sedition of the enemy as they became brethren after the enmity of polytheism.” (‘Iqd-ul-Durar, P. 142)

Abū Sa‘īd-il-Khudrī narrates from the Prophet (p.b.u.h.) that verily he said: “At the time of Mahdī, my Ummah will be favoured a bounty the like of which they had never been favoured. The sky will gradually send (bounties) down on them and the earth will not restrain anything of its plants but it brings them out.”[1]

The Messenger of Allah (p.b.u.h.) said: “Mahdī (a.s.) will come out while there will be a cloud above his head in which a caller will call: ‘This is Mahdī, the viceroy of Allah; then do follow him’.”[2]

By the way, the great learned Hasan-ibn-Solaymān Al-Hilly has written a book upon the virtues of Ahl-ul-Bayt (a.s.), in which he has recorded many narrations about Raj‘at (returning to this world), and the Late ‘Allāmah Majlisī has stated aroundtwo hundredexplicit traditions widely transmitted from theimmaculate Imamsand said:“More than forty notables of Shī‘ah, such as: Shaykh Tūsī, Shaykh Mufīd, Sayyid Murtadā ‘Alam-ul-Hudā, Shaykh Sadūq, Kulaynī, and the like have referred them in their valuable works.” He says: “If the traditions of Raj‘at were not widely transmitted, there could not be any one to claim widely transmitted of.” Also The Late Tabarsī in Majma‘-ul-Bayān, when discussing Raj‘at, says: “It has been narrated widely transmitted from the Imams of Ahl-ul-Bayt that at the time of raising of Mahdī (a.s.) Allah will cause some of his friends and followers to return to this world, who had formerly passed away, in order to help him and get the reward of his assistant and see his victorious government and become happy. Allah will also bring back some of his enemies to be taken vengeance and be killed as punishment, and to be involved of being abject and contemptible by seeing Mahdī’s glory and grandeur.”[1]

For proving Raj‘at, the Late Shaykh-i-Tūsī, in his valuable commentary, Tibyān, has reasoned to many holy verses of the Qur’ān, and then he has claimed that some of the traditions of Raj‘at are widely transmitted. The Late Shaykh Hurr ‘Āmily, by means of different statements, has also proved that the traditions of Raj‘at are widely transmitted. There have been recorded five hundred and twenty traditions in the valuable book entitled “’Īqāth” concerning Raj‘at.[2]

Upon the explanation of Tahthīb, the Late Muhaddith Jazā’irī has stated that he had seen six hundred and twenty traditions about Raj‘at.[3]

However, the abovementioned matters have been taken from the book entitled: Raj‘at-i-Daulat-i-Karīmeh Khāndān-i-Wahy, pp. 141, 142.

Who The Oppressed and Oppressors Are:

We know that the Arabic term /mustad‘af/ is derived from the word /da‘f/ (weakness). But, here, it does not mean someone who is weak, unable, and not having power, it means someone who has powers both in actuality and potentiality but he has been under serious pressure from the side of the unjust and tyrants so that he is in weakness, chains, and yokes. He always tries to break the chains in order to become free, and send the oppressors away so that he can establish the right religion and justice everywhere.

Allah has promised such a group that He will help them and give them the government of the earth. This promise is not for those shiftless and coward people who are not ready even to make a shout, let alone that they enter the field of struggle and be sacrificed.

That day, the Children of Israel could become the heirs of the government of Pharaohs, too, when they supported their leader, Moses (a.s.), and mobilized their forces in a single row. They completed the remaining faith that they had inherited from their grand father Abraham (a.s.) with the invitation of Moses (a.s.), and after wiping out superstitions from their thought, they became ready to raise.

Of course,there arevarious kinds of Mustad‘af (oppressed). They are ideological, cultural, economical, ethical and political oppressed. That which the Qur’ān has emphasized on more, are the political and ethical oppressed.

No doubt the arrogant tyrants, in order to strengthen the bases of their tyrannical policy, at first try to mentally and culturally weaken their preys and to economic weakness so that power and ability may not remain for them and they do not think about raising and taking the rein of government in their hand.

In five occurrences of the holy Qur’ān the oppressed are referred to in which the words are about the believers who were under the pressure of the oppressors.

In one place, the Qur’ān invites the believers to struggle in the way of Allah and helping the Faithful oppressed ones. It says: “And what has happened to you that you should not fight in the way of Allah and for the weak among men, women, and children who say: ‘Our Lord! Take us out of this town whose people are oppressors, and appoint for us from You guardian, and appoint for us from You helper!’”[1]

Only in one instance the Qur’ān speaks about the ones who are unjust and cooperate with disbelievers while they claim that they are oppressed but the Qur’ān negates their claim, where it says: “…‘In what state were you?’ They will reply: ‘Wewere oppressedin theland’. (Theangels) willsay: ‘Wasnot Allah’s land vast so that you could have migrated therein?’ …” But since they did not so, their abide is Hell.[2]

Yet, the Qur’ān has, however, supported the oppressed everywhere and has mentioned them fairly and has considered them the under-pressure-believers who are strugglers and are in the grace of Allah.

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Ëõãøó ÃóæúÑóËúäóÇ ÇáúßöÊóÇÈó ÇáøóÐöíäó ÇÕúØóÝóíúäóÇ ãöäú ÚöÈóÇÏöäóÇ Ýóãöäúåõãú ÙóÇáöãñ áøöäóÝúÓöåö æóãöäúåõã ãøõÞúÊóÕöÏñ æóãöäúåõãú ÓóÇÈöÞñ ÈöÇáúÎóíúÑóÇÊö ÈöÅöÐúäö Çááøóåö Ðóáößó åõæó ÇáúÝóÖúáõ ÇáúßóÈöíÑõ {32}

35:32 Then We gave the Book for an inheritance to those whom We chose from among Our servants; so of them is he who is unjust to himself, and of them is whom is in the middle, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence.

The verse says after revealing the book to Mohammad (pbuh), he inherited the book to those whom he chose from his Servants. The Chosen from his servants according to hadiths is the family of Mohammad (pbuh).

The 2nd half is similar to the following verse:

Ýóãöäúåõã ãøóäú Âãóäó Èöåö æóãöäúåõã ãøóä ÕóÏøó Úóäúåõ æóßóÝóì ÈöÌóåóäøóãó ÓóÚöíÑðÇ {55}

[4:55] So of them is he who believes in it, and of them is he who turns away from it, and hell is sufficient to burn.

"so of the them whom is unjust to himself" so of the people is whom by his injustice won't benefit from Quran and Ahlulbayt (as)

"of them is who is in the middle", and of the people is whom benefits to some degree from Quran and Ahlulbayt (as)

"and of them is whom he is foremost in deeds of goodness" and of the people is Salman Farsi (qas) whom benefits fully from Quran and Ahlulbayt (as).

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(salam)

(bismillah)

æóäõÑöíÏõ Ãóä äøóãõäøó Úóáóì ÇáøóÐöíäó ÇÓúÊõÖúÚöÝõæÇ Ýöí ÇáúÃóÑúÖö æóäóÌúÚóáóåõãú ÃóÆöãøóÉð æóäóÌúÚóáóåõãõ ÇáúæóÇÑöËöíäó {5}

æóäõãóßøöäó áóåõãú Ýöí ÇáúÃóÑúÖö æóäõÑöí ÝöÑúÚóæúäó æóåóÇãóÇäó æóÌõäõæÏóåõãóÇ ãöäúåõã ãøóÇ ßóÇäõæÇ íóÍúÐóÑõæäó {6}

[Quran 28:5] And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,

[Quran 28:6] And to grant them power in the land, and to make Firon and Haman and their hosts see from them what they feared.

Imam Ali ibn abi Talib says in the Nahj al Balagha that "those who were deemed weak" refers to the Ahl ul Bayt.

When Imam Muhammad bin Hasan al-Mahdi would appear and Islam would be established in the whole world with his coming, the entire earth would be ruled by him and all disbelievers will vanish from the face of the earth.

Aqa Mahdi Puya says:

This is a positive proof that Imams appointed by Allah come from those whom the world considered weak and poor. They do not belong to the arrogant and ignorant ruling class.

The worldly government of the oppressed ones and also supporting them in the length of history is Allah’s will. There is no doubt that when Allah’s will is issued for a thing to occur, that thing will certainly be performed and no barrier can hinder it. The holy Qur’ān says: “Verily when He intends a thing, His command is, ‘Be’, and it is!”[1] So, in this verse, it says:

“ And We have intended to bestow (Our) favour upon those who were oppressed in the earth, and to make them leaders (in faith) and make them heirs.”

Then, in the next verse, it says

“ And to grant them power in the earth, and to show Pharaoh and Hāmān, and their hosts, what they were dreading from them.”

How much these two verses are expressive and hope-giving! They are expressed in the form of Arabic present tense (which shows the continuation of action) and as a general law so that no one imagines that it belongs only to the oppressed ones of the Children of Israel and the government of Pharaoh. The verse implies that Pharaoh intended to disperse the Children of Israel and destroy their power and greatness, but Allah (s.w.t.) intended them to become strong and victorious.

Pharaoh wanted that their power could be in the hand of the oppressors forever, but Allah (s.w.t.) intended to give the government to the oppressed ones, and finally it happened exactly the same.

By the way, the application of the Arabic word /minnat/, as we have formerly said, too, is in the sense of ‘to bestow merits and bounties’, and this usage is completely different from the verbal /minnat/ that we reiterate a bounty in order to belittle the opposite party, which is certainly a blameworthy action.

In these two noble verses Allah (s.w.t.) has removed the curtain from His Will concerning the oppressed ones, and states five affairs in this ground which are closely connected to each other.

The first thing is that Allah intends to give them His bounties by saying: “And We have intended to bestow (Our) favour,…”

Another thing is that Allah intends to make them leaders when He says: “… and to make them leaders (in faith) …”

The third thing is that Allah intends to make them the heirs of the government of the oppressors, where He says: “… and make them heirs.”

The fourth is that Allah gives them a strong and lasting government: “And to grant them power in the earth, …”

The fifth is that Allah showed their enemies that which they were afraid of and they had mobilized all their forces against them: “… and to show Pharaoh and Hāmān, and Their hosts, what they were dreading from them.”

Such is Allah’s favour and grace unto the oppressed ones. But who are the oppressed, and what qualities do they have? We will state about them later.

Hāmān was Pharaoh’s famous minister, and he was so influenced in the court of Pharaoh that in the above verse the forces of Egypt are called the forces of Pharaoh and Hāmān. (More explanation about Hāmān, Allah willing, will be given in the commentary of verse 38 in the current Sura.)

By the way, it was said that these verses do not speak about a private, local, and limited program related to the Children of Israel, but they are stating a general law for all centuries and the entire people and generations. The first abovementioned versesays: “And We have intended to bestow (Our) favour upon those who were oppressed in the earth, and to make them leaders (in faith) and make them heirs.”

This is a glad-tidings upon the field of triumph of the truth over the untruth and faith over disbelief.

This is a glad-tidings for all the free men who seek for the government of justice and wiping the elements of injustice and cruelty.

An example of the outward existence of Allah’s Will was theactual governmentof the Children of Israel and annihilation of the government of Pharaoh.

And a more complete example of it was the government of the Prophetof Islam(p.b.u.h.) and his followers after the advent of Islam. It was the government of the faithful, poor, indigent and purified oppressed people who were always mocked and despised by the Pharaohs of their time and were under their pressure, injustice and cruelty.

At last, by the hand of this very group, Allah opened the gates of the castles of those kings and brought them down of the throne of power and humiliated the tyrants.

And a vaster example of it will be the advent of the government of Justice and Truth all over the world by Hadrat Mahdī (may our souls be sacrificed to him).

These verses are among the verses that clearly give the glad tidings of the advent of such a government. Some Islamic traditions indicate that, commenting on this verse, the Imams of Ahl-ul-Bayt (a.s.) have pointed to this great advent.

We read in Nahj-ul-Balāqah from Ali (a.s.) who said: “The world will bend towards us after having been refractory as the biting she-camel bends towards its young.” Then Amir-ul-Mu’minīn (a.s.) recited the verse: “And We have intended to bestow (Our) favour upon those who were oppressed in the earth, and to make them leaders (in faith) and make them heirs.”[1]

Also the same Imam (a.s.), commenting on the above verse, said: “They are the progeny of Muhammad (p.b.u.h.). Allah will raise their Mahdī after their trouble (and pressure they receive); then He will give them honour and make their enemies despised.”[2]

Imam Zayn-ul-‘Ābidīn, Ali-ibn-il-Husayn (a.s.), once in a tradition said: “By the One Who raised Muhammad (p.b.u.h.) legitimately as the giver of glad tidings and warner, verily the righteous of us Ahl-ul-Bayt and their followers are like Moses and his followers. … (Finally we will be victorious and they will be destroyed and the government of the truth and justice will be ours.)” (Majma‘-ul-Bayān, following the verse)

Of course, the worldly government of Mahdī (a.s.) at the end will never hinder the limited Islamic government to be formed before it by the oppressed ones against the oppressors. Then whenever they prepare its conditions the certain promise and Divine Will will be accomplished for them and they will gain this victory.

Some Traditions Upon the Advent of Mahdī (a.s.):

Fadl-ibn-Shāthān narrates from Hassan-ibn-Mahbūb, from Mālik-ibn-‘Atīyyih, from ’Abū-Hamzah Thābit-ibn-’Abī-Safīyyih Dīnār, from Imām Bāqir (a.s.) who said: “The night before ‘Āshūrā Imam Husayn (a.s.) delivered a great sermon for his companions and informed them that whoever was with him would become martyr and he (a.s.) let them go out of that land and would rescue themselves if they desired. Some of them said earnestly that they might never separate from him. Then he delivered a sermon again and said: “I give you glad tidings of Paradise. By Allah, after we become martyr, we will remain (in the bounty of Allah) how long He desires. Then Allah will bring you and us out at the time of the advent of Our Qā’im. Then he will take vengeance from the oppressors. Then you and I will see them in chains, yokes, and kinds of punishment and tortures.”

Some one asked: “O son of the Prophet of Allah! Who is your Qā’im?” He (a.s.) said: ‘He is the seventh son of my son, Muhammad-ibn-Ali, Al-Bāqir, and he is Allah’s proof, the son of Hassan-ibn-Ali-ibn-Muhammad-ibn-Ali-ibn-Mūsa-ibn-Ja‘far-ibn-Muhammad-ibn-Ali my son, and he is the one who will be absent for a long time, then he will reappear and fill the earth with equity and justice as it was filled with tyranny and injustice.”[1]

In this tradition Imam Husayn (a.s.) has spoken about his return to this world as well as the martyrs of Karbalā.

Shaykh Hurr ‘Āmilī has narrated the last part of this tradition from the book entitled ’Ithbāt-ur-Raj‘ah, by Fadl-ibn-Shāthān.[2]

Imam Sādiq (a.s.) said: “The first person to whom the earth (grave) will cleave and he returns to the world is Husayn-ibn Ali (a.s.).”[3]

Imam Bāqir (a.s.) said to Bukayr-ibn-’A‘yun: “Verily the Messenger of Allah (p.b.u.h.) and Ali (a.s.) will return (to this world).”[4]

Imam Husayn (a.s.) said: “I am the first person to whom the earth will cleave and I will come out of it and this is contemporary with the return of Amir-ul-Mu’minīn and the raising up of our Qā’im.”[5]

Imam Sādiq (a.s.) said: “Accompany with Qā’im, there will come out twenty seven persons from behind Kūfah, fifteen ones of them are from the people of Moses (a.s.), those who used to guide (to the Truth) and called (people) to justice. …”[6]

Imam Amir-ul-Mu’minīn Ali (a.s.) said: “I asked the Messenger of Allah: ‘O’ Messenger of Allah! Is Mahdī from us, the progeny of Muhammad, or from other than us?’ Then the Messenger of Allah said: ‘But he is of us with whom Allah will end the religion as He began it with us, and by us people will be delivered from disturbances the same as they were delivered from polytheism; and by us they will be brethren after the sedition of the enemy as they became brethren after the enmity of polytheism.” (‘Iqd-ul-Durar, P. 142)

Abū Sa‘īd-il-Khudrī narrates from the Prophet (p.b.u.h.) that verily he said: “At the time of Mahdī, my Ummah will be favoured a bounty the like of which they had never been favoured. The sky will gradually send (bounties) down on them and the earth will not restrain anything of its plants but it brings them out.”[1]

The Messenger of Allah (p.b.u.h.) said: “Mahdī (a.s.) will come out while there will be a cloud above his head in which a caller will call: ‘This is Mahdī, the viceroy of Allah; then do follow him’.”[2]

By the way, the great learned Hasan-ibn-Solaymān Al-Hilly has written a book upon the virtues of Ahl-ul-Bayt (a.s.), in which he has recorded many narrations about Raj‘at (returning to this world), and the Late ‘Allāmah Majlisī has stated aroundtwo hundredexplicit traditions widely transmitted from theimmaculate Imamsand said:“More than forty notables of Shī‘ah, such as: Shaykh Tūsī, Shaykh Mufīd, Sayyid Murtadā ‘Alam-ul-Hudā, Shaykh Sadūq, Kulaynī, and the like have referred them in their valuable works.” He says: “If the traditions of Raj‘at were not widely transmitted, there could not be any one to claim widely transmitted of.” Also The Late Tabarsī in Majma‘-ul-Bayān, when discussing Raj‘at, says: “It has been narrated widely transmitted from the Imams of Ahl-ul-Bayt that at the time of raising of Mahdī (a.s.) Allah will cause some of his friends and followers to return to this world, who had formerly passed away, in order to help him and get the reward of his assistant and see his victorious government and become happy. Allah will also bring back some of his enemies to be taken vengeance and be killed as punishment, and to be involved of being abject and contemptible by seeing Mahdī’s glory and grandeur.”[1]

For proving Raj‘at, the Late Shaykh-i-Tūsī, in his valuable commentary, Tibyān, has reasoned to many holy verses of the Qur’ān, and then he has claimed that some of the traditions of Raj‘at are widely transmitted. The Late Shaykh Hurr ‘Āmily, by means of different statements, has also proved that the traditions of Raj‘at are widely transmitted. There have been recorded five hundred and twenty traditions in the valuable book entitled “’Īqāth” concerning Raj‘at.[2]

Upon the explanation of Tahthīb, the Late Muhaddith Jazā’irī has stated that he had seen six hundred and twenty traditions about Raj‘at.[3]

However, the abovementioned matters have been taken from the book entitled: Raj‘at-i-Daulat-i-Karīmeh Khāndān-i-Wahy, pp. 141, 142.

Who The Oppressed and Oppressors Are:

We know that the Arabic term /mustad‘af/ is derived from the word /da‘f/ (weakness). But, here, it does not mean someone who is weak, unable, and not having power, it means someone who has powers both in actuality and potentiality but he has been under serious pressure from the side of the unjust and tyrants so that he is in weakness, chains, and yokes. He always tries to break the chains in order to become free, and send the oppressors away so that he can establish the right religion and justice everywhere.

Allah has promised such a group that He will help them and give them the government of the earth. This promise is not for those shiftless and coward people who are not ready even to make a shout, let alone that they enter the field of struggle and be sacrificed.

That day, the Children of Israel could become the heirs of the government of Pharaohs, too, when they supported their leader, Moses (a.s.), and mobilized their forces in a single row. They completed the remaining faith that they had inherited from their grand father Abraham (a.s.) with the invitation of Moses (a.s.), and after wiping out superstitions from their thought, they became ready to raise.

Of course,there arevarious kinds of Mustad‘af (oppressed). They are ideological, cultural, economical, ethical and political oppressed. That which the Qur’ān has emphasized on more, are the political and ethical oppressed.

No doubt the arrogant tyrants, in order to strengthen the bases of their tyrannical policy, at first try to mentally and culturally weaken their preys and to economic weakness so that power and ability may not remain for them and they do not think about raising and taking the rein of government in their hand.

In five occurrences of the holy Qur’ān the oppressed are referred to in which the words are about the believers who were under the pressure of the oppressors.

In one place, the Qur’ān invites the believers to struggle in the way of Allah and helping the Faithful oppressed ones. It says: “And what has happened to you that you should not fight in the way of Allah and for the weak among men, women, and children who say: ‘Our Lord! Take us out of this town whose people are oppressors, and appoint for us from You guardian, and appoint for us from You helper!’”[1]

Only in one instance the Qur’ān speaks about the ones who are unjust and cooperate with disbelievers while they claim that they are oppressed but the Qur’ān negates their claim, where it says: “…‘In what state were you?’ They will reply: ‘Wewere oppressedin theland’. (Theangels) willsay: ‘Wasnot Allah’s land vast so that you could have migrated therein?’ …” But since they did not so, their abide is Hell.[2]

Yet, the Qur’ān has, however, supported the oppressed everywhere and has mentioned them fairly and has considered them the under-pressure-believers who are strugglers and are in the grace of Allah.

(salam)

Subhan Allah! Thanks for a great post. May Allah (swt) reward you.

Edited by YaHossain

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(salam)

(bismillah)

ÞóÇáóÊú ÅöÍúÏóÇåõãóÇ íóÇ ÃóÈóÊö ÇÓúÊóÃúÌöÑúåõ Åöäøó ÎóíúÑó ãóäö ÇÓúÊóÃúÌóÑúÊó ÇáúÞóæöíøõ ÇáúÃóãöíäõ {26}

[Quran 28:26] Said one of them: O my father! employ him, surely the best of those that you can employ is the strong man, the faithful one.

One of his daughters recommended to Shu-ayb that Musa be taken in employment because he was strong and trustworthy.

Imam Musa bin Jafar al Kazim says that Shu-ayb asked his daughter: "I know by his removing the huge rock from the mouth of the well that he is strong, but how do you know that he is also trustworthy?" Then the girl narrated to her father how Musa had asked her to walk behind him and point the way by throwing a small stone before him, for he said that he did not belong to those people who cast their eyes upon the backs of women.

Syed Safdar Husain in his Early History of Islam refers to W. Irving's Succ. of Mohd., and says that at the time of going to Siffin, the army made a halt at a place where there was no water. Imam Ali, with some of his warriors, went in search of water. In a nearby monastery, a monk informed him that water is available at a place five miles away from there. Not only the soldiers but the horses and other beasts of burden were so thirsty that there was no possibility of taking them to the pointed out place. The Imam asked his men to dig the earth on a particular spot. After some digging a huge rock appeared. All the men, who could gather round the rock, did their best to lift and remove it, but the rock did not move an inch. Then the Imam, who had once lifted the door of the fort of Khaybar, put his hand under the rock, lifted it and threw it several feet away. There was abundant water under the earth covered by the rock. The monk asked Ali if he was a prophet. Ali said: "No. I am the successor of the last prophet of Allah." The monk said: "It is written in our holy books that there is a well in this vicinity but none save a prophet of Allah or a divinely chosen successor will discover it. Now I become a Muslim." He took part in the battle of Siffin and was martyred.

At the time of departure Ali covered the well with the earth. While returning from the battle Ali asked his men if they could find the well again. They thought it was easy, but in spite of extensive search they could not. Ali informed them that the well would remain hidden till the day of resurrection .

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But I'm intrigued. If these sects are outside the fold of Islam then who or what, according to you, is not outside it? Please, no abstract, airy-fairy stuff. As far as I know all Muslims refer to some source or another outside the Holiest Book...

ALI

Sorry for delay . Away from ShiaChat for couple of days .

Those who possess the power of 01 :

01- 01 GOD = Allah

01- 01 Leader = Muhammad

01- 01 Book = Quran

01- 01 Nation = Muslim

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(salam)

(bismillah)

ÃóÍóÓöÈó ÇáäøóÇÓõ Ãóä íõÊúÑóßõæÇ Ãóä íóÞõæáõæÇ ÂãóäøóÇ æóåõãú áóÇ íõÝúÊóäõæäó {2}

æóáóÞóÏú ÝóÊóäøóÇ ÇáøóÐöíäó ãöä ÞóÈúáöåöãú ÝóáóíóÚúáóãóäøó Çááøóåõ ÇáøóÐöíäó ÕóÏóÞõæÇ æóáóíóÚúáóãóäøó ÇáúßóÇÐöÈöíäó {3}

[Quran 29:2] Do men think that they will be left alone on saying, We believe, and not be tried?

[Quran 29:3] And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars.

Ayyashi narrates from Imam Ali bin Muhammad an Naqi that Ibn Abbas, after the departure of the Holy Prophet from this world, told Ali:

"Go to the people. They will pay allegiance to you."

In reply Ali quoted the above verse No. 2

Imam Ali said:

" 'Allah knows' means that He examines and tests the believers to distinguish the righteous from the wicked."

The Holy Prophet said that with his departure from this world the guidance coming from Allah by revelation through Jibrail will end, but the evil of mischief mongers will continue. Muslims will be tried and tested in times of discord among people so as to distinguish the genuine believers from the bogus pretenders in faith (see commentary of al Bara-at: 64). The Holy Prophet and the Imams in his Ahl ul Bayt are the thoroughly purified ideals for the true believers. The opportunist pretenders deviated from the true path of Allah and did not follow the Imams of the Ahl ul Bayt in order to usurp the temporal authority, but these Imams, in all ages, remain the true guides for all Muslims.

The Holy Prophet said: "My Ahl ul Bayt are like the ark of Nuh. Whoso sails on it is safe, but he who holds back shall perish." Also refer to Ali Imran: 140 and 141. Even the great prophet Ibrahim was tested (al Baqarah : 124). Everyone is tested and tried (al Baqarah: 155). The greatest test to manifest the highest qualities of a true servant of Allah was held in Karbala in 61 Hijra. Imam Hussain bin Ali (as) was tested in Karbala.

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Sorry for delay . Away from ShiaChat for couple of days .

Those who possess the power of 01 :

01- 01 GOD = Allah

01- 01 Leader = Muhammad

01- 01 Book = Quran

01- 01 Nation = Muslim

786-92-110

Since : 786 = 19, 1+9 =10

and 9+2 = 11

IF 0 =

THEN

110 => 11 ( )

ELSE

27:82 => 01 = BINARY DIGITS & COMPUTER SCIENCE => IT , CHIPS, MOUSES, ONE EYED SCREENS...

[shakir 27:82] And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall i wound them, because people did not believe in Our communications.

[Yusufali 27:82] And when the Word is fulfilled against them (the unjust), we shall produce from the earth a beast to (face) them: He will speak to them, for that mankind did not believe with assurance in Our Signs.

[Pickthal 27:82] And when the word is fulfilled concerning them, We shall bring forth a beast of the earth to speak unto them because mankind had not faith in Our revelations.

ELSE

74:30;35=> 7+4+3 = 14 ! MASOOMS !

7+4+3+5 = 19 !

[shakir 74:30] Over it are nineteen.

[Yusufali 74:30] Over it are Nineteen.

[Pickthal 74:30] Above it are nineteen.

æóãóÇ ÌóÚóáúäóÇ ÃóÕúÍóÇÈó ÇáäøóÇÑö ÅöáøóÇ ãóáóÇÆößóÉð æóãóÇ ÌóÚóáúäóÇ ÚöÏøóÊóåõãú ÅöáøóÇ ÝöÊúäóÉð áøöáøóÐöíäó ßóÝóÑõæÇ áöíóÓúÊóíúÞöäó ÇáøóÐöíäó ÃõæÊõæÇ ÇáúßöÊóÇÈó æóíóÒúÏóÇÏó ÇáøóÐöíäó ÂãóäõæÇ ÅöíãóÇäðÇ æóáóÇ íóÑúÊóÇÈó ÇáøóÐöíäó ÃõæÊõæÇ ÇáúßöÊóÇÈó æóÇáúãõÄúãöäõæäó æóáöíóÞõæáó ÇáøóÐöíäó Ýöí ÞõáõæÈöåöã ãøóÑóÖñ æóÇáúßóÇÝöÑõæäó ãóÇÐóÇ ÃóÑóÇÏó Çááøóåõ ÈöåóÐóÇ ãóËóáðÇ ßóÐóáößó íõÖöáøõ Çááøóåõ ãóä íóÔóÇÁ æóíóåúÏöí ãóä íóÔóÇÁ æóãóÇ íóÚúáóãõ ÌõäõæÏó ÑóÈøößó ÅöáøóÇ åõæó æóãóÇ åöíó ÅöáøóÇ ÐößúÑóì áöáúÈóÔóÑö {31}

[shakir 74:31] And We have not made the wardens of the fire others than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the book may be certain and those who believe may increase in faith, and those who have been given the book and the believers may not doubt, and that those in whose hearts is a disease and the unbelievers may say: What does Allah mean by this parable? Thus does Allah make err whom He pleases, and He guides whom He pleases, and none knows the hosts of your Lord but He Himself; and this is naught but a reminder to the mortals.

[Yusufali 74:31] And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind.

[Pickthal 74:31] We have appointed only angels to be wardens of the Fire, and their number have We made to be a stumbling-block for those who disbelieve; that those to whom the Scripture hath been given may have certainty, and that believers may increase in faith; and that those to whom the Scripture hath been given and believers may not doubt; and that those in whose hearts there is disease, and disbelievers, may say: What meaneth Allah by this similitude? Thus Allah sendeth astray whom He will, and whom He will He guideth. None knoweth the hosts of thy Lord save Him. This is naught else than a Reminder unto mortals.

ßóáøóÇ æóÇáúÞóãóÑö {32}

[shakir 74:32] Nay; I swear by the moon,

[Yusufali 74:32] Nay, verily: By the Moon,

[Pickthal 74:32] Nay, by the Moon

æóÇááøóíúáö ÅöÐú ÃóÏúÈóÑó {33}

[shakir 74:33] And the night when it departs,

[Yusufali 74:33] And by the Night as it retreateth,

[Pickthal 74:33] And the night when it withdraweth

æóÇáÕøõÈúÍö ÅöÐóÇ ÃóÓúÝóÑó {34}

[shakir 74:34] And the daybreak when it shines;

[Yusufali 74:34] And by the Dawn as it shineth forth,-

[Pickthal 74:34] And the dawn when it shineth forth,

ÅöäøóåóÇ áóÅöÍúÏóì ÇáúßõÈóÑö {35}

[shakir 74:35] Surely it (hell) is one of the gravest (misfortunes),

[Yusufali 74:35] This is but one of the mighty (portents),

[Pickthal 74:35] Lo! this is one of the greatest (portents)

19 IS THE GREATEST ( Please be Carefull with this Dangerous Link, Take the Best and leave the Bad : www.submission.org )

ELSE IF

MOON = ALI (as)

WITHDRAWED, DEPARTED, RETREATED NIGHT = AL GHAIBA OF AL MAHDI (atf) and the DARKNESS OF OUR WORLD

SHINING OF THE DAWN = ADVENT, REAPPEARANCE OF IMAM AL MAHDI (atf) TO ESTABLISH, FILL A WORLD OF JUSTICE

(ONE OF) THE GREATEST SIGN, SYMBOL, MIRACLE for Believers! as WELL AS Misfortune for Disbelievers, Deniers

By reference to ALLAMA TABATABA'IY's EXEGESIS OF PARENTHESIS VERSES:

{33}

[shakir 33:33] And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

[Yusufali 33:33] And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.

[Pickthal 33:33] And stay in your houses. Bedizen not yourselves with the bedizenment of the Time of Ignorance. Be regular in prayer, and pay the poor-due, and obey Allah and His messenger.

æóÇÐúßõÑúäó ãóÇ íõÊúáóì Ýöí ÈõíõæÊößõäøó ãöäú ÂíóÇÊö Çááøóåö æóÇáúÍößúãóÉö Åöäøó Çááøóåó ßóÇäó áóØöíÝðÇ ÎóÈöíÑðÇ {34}

[shakir 33:34] And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware.

[Yusufali 33:34] And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).

[Pickthal 33:34] And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware.

and

ÍõÑøöãóÊú Úóáóíúßõãõ ÇáúãóíúÊóÉõ æóÇáúÏøóãõ æóáóÍúãõ ÇáúÎöäúÒöíÑö æóãóÇ Ãõåöáøó áöÛóíúÑö Çááøåö Èöåö æóÇáúãõäúÎóäöÞóÉõ æóÇáúãóæúÞõæÐóÉõ æóÇáúãõÊóÑóÏøöíóÉõ æóÇáäøóØöíÍóÉõ æóãóÇ Ãóßóáó ÇáÓøóÈõÚõ ÅöáÇøó ãóÇ ÐóßøóíúÊõãú æóãóÇ ÐõÈöÍó Úóáóì ÇáäøõÕõÈö æóÃóä ÊóÓúÊóÞúÓöãõæÇú ÈöÇáÃóÒúáÇóãö Ðóáößõãú ÝöÓúÞñ Çáúíóæúãó íóÆöÓó ÇáøóÐöíäó ßóÝóÑõæÇú ãöä Ïöíäößõãú ÝóáÇó ÊóÎúÔóæúåõãú æóÇÎúÔóæúäö Çáúíóæúãó ÃóßúãóáúÊõ áóßõãú Ïöíäóßõãú æóÃóÊúãóãúÊõ Úóáóíúßõãú äöÚúãóÊöí æóÑóÖöíÊõ áóßõãõ ÇáÅöÓúáÇóãó ÏöíäðÇ Ýóãóäö ÇÖúØõÑøó Ýöí ãóÎúãóÕóÉò ÛóíúÑó ãõÊóÌóÇäöÝò áøöÅöËúãò ÝóÅöäøó Çááøåó ÛóÝõæÑñ ÑøóÍöíãñ {3}

[shakir 5:3] Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely Allah is Forgiving, Merciful.

[Yusufali 5:3] Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.

[Pickthal 5:3] Forbidden unto you (for food) are carrion and blood and swineflesh, and that which hath been dedicated unto any other than Allah, and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been killed by (the goring of) horns, and the devoured of wild beasts, saving that which ye make lawful (by the death-stroke), and that which hath been immolated unto idols. And (forbidden is it) that ye swear by the divining arrows. This is an abomination. This day are those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as religion al-Islam. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is Forgiving, Merciful.

íóÓúÃóáõæäóßó ãóÇÐóÇ ÃõÍöáøó áóåõãú Þõáú ÃõÍöáøó áóßõãõ ÇáØøóíøöÈóÇÊõ æóãóÇ ÚóáøóãúÊõã ãøöäó ÇáúÌóæóÇÑöÍö ãõßóáøöÈöíäó ÊõÚóáøöãõæäóåõäøó ãöãøóÇ Úóáøóãóßõãõ Çááøåõ ÝóßõáõæÇú ãöãøóÇ ÃóãúÓóßúäó Úóáóíúßõãú æóÇÐúßõÑõæÇú ÇÓúãó Çááøåö Úóáóíúåö æóÇÊøóÞõæÇú Çááøåó Åöäøó Çááøåó ÓóÑöíÚõ ÇáúÍöÓóÇÈö {4}

[shakir 5:4] They ask you as to what is allowed to them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt-- you teach them of what Allah has taught you-- so eat of that which they catch for you and mention the name of Allah over it; and be careful of (your duty to) Allah; surely Allah is swift in reckoning.

[Yusufali 5:4] They ask thee what is lawful to them (as food). Say: lawful unto you are (all) things good and pure: and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah: eat what they catch for you, but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account.

[Pickthal 5:4] They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.

One can go from 5:3 to 5:4 and jump the Emboldened Without changing the Meaning of the Verses , thus the Emboldened is a parenthesis portion

FINALLY

[shakir 3:7] He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.

[Yusufali 3:7] He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.

[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.

Subhanallah Wa Allahu Aalamu !

Edited by mohalamine

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Shia and the story of three blind men

There were certain three blind men who never knew what an elephant really looked like . So they went to a circus to know an elephant . The first blind man grabbed the legs of the elephant and screamed ‘Oh my God , an elephant looks like a tree’ . The other blind man caught the tail of the elephant and shouted ‘ never! The elephant looks like a rope’ and the last one held the elephant by the ear and exclaimed ‘ But the elephant looks like big hand-made fan.’

[Dedicated to brother Shakari]

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Shia and the story of three blind men

There were certain three blind men who never knew what an elephant really looked like . So they went to a circus to know an elephant . The first blind man grabbed the legs of the elephant and screamed ‘Oh my God , an elephant looks like a tree’ . The other blind man caught the tail of the elephant and shouted ‘ never! The elephant looks like a rope’ and the last one held the elephant by the ear and exclaimed ‘ But the elephant looks like big hand-made fan.’

[Dedicated to brother Shakari]

Oh dear, how unfortunate that you chose that little story to make your point . What a classic :!!!: !

Actually, that's the parable of the Submitters. They each read the Qur'an, and each of them understands and interprets it according to their own whim and fancy. After all, according to them, the Prophet (as) was just a divine delivery boy...

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Shia and the story of three blind men

There were certain three blind men who never knew what an elephant really looked like . So they went to a circus to know an elephant . The first blind man grabbed the legs of the elephant and screamed ‘Oh my God , an elephant looks like a tree’ . The other blind man caught the tail of the elephant and shouted ‘ never! The elephant looks like a rope’ and the last one held the elephant by the ear and exclaimed ‘ But the elephant looks like big hand-made fan.’

[Dedicated to brother Shakari]

I understand your problem. Your self proclaimed kings type caliphs are so poor with regard to merits that you have no option except to deny the verses of Holy Quran revealed in praise of Ali bin Abi Talib (as). While the fact is that your own books are shouting about this. This is a foolish idea to compare great personality of Ali bin Abi Talib (as) with Shaikhain but i had to do this to those who claim that they were superior to Ali (as) while they are nothing before him. I am least concerned about your views about the thread. I have lost hope that you will ever be able to bring something in praise of your self proclaimed caliphs.

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(bismillah)

(salam)

I know this is off topic but..

Mutt Dhoond Ali (as) ko Yaaron Mein

Hai Farq Bara In Chaaron (4) Mein

Ek Rota Raha Hai Gharoon Mein

Ek Phirta Raha Kuffaron Mein

Ek Marwan k Rishtay Daaron Mein

Bus Aik Nabi (pbuh) Kay Pyaaron Mein

Ab Soch Zara tu Ae Muslim

Kya Faraq Nahi inn Chaaron Mein??

Wasalam

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(salam)

(bismillah)

ÃóÍóÓöÈó ÇáäøóÇÓõ Ãóä íõÊúÑóßõæÇ Ãóä íóÞõæáõæÇ ÂãóäøóÇ æóåõãú áóÇ íõÝúÊóäõæäó {2}

[Quran 29:2] Do men think that they will be left alone on saying, We believe, and not be tried?

Islam aims at the actual practice and not a mere verbal declaration of faith. There is no salvation of any individual at mere profession of faith without disciplining his self in line with the dictates of Islam. No one will be let off merely on saying that they have believed.

Aqa Mahdi Puya says:

Ayyashi narrates from Imam Ali bin Muhammad an Naqi that Ibn Abbas, after the departure of the Holy Prophet from this world, told Ali:

"Go to the people. They will pay allegiance to you."

In reply Ali quoted this verse.

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Also we see once more when Hazrat Ali (as) said:-

Imam Amīr-ul-Mu’minīn Ali (a.s.) said: “By Allah, Who sent the Prophet with Faith and truth, you will be severely subverted, bitterly shaken as in sieving and fully mixed as by spooning in a cooking pot till your low persons become high and high ones become low,

He (a.s.) said this statement just after that people had paid allegiance to him and were waiting to see how Ali (a.s.) treated with division of the Treasury of the Muslims and ranks and positions. They wanted to see whether it was treated with the former criterions or upon the bitter criterion of Islamic Justice.

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æóáóÞóÏú ÝóÊóäøóÇ ÇáøóÐöíäó ãöä ÞóÈúáöåöãú ÝóáóíóÚúáóãóäøó Çááøóåõ ÇáøóÐöíäó ÕóÏóÞõæÇ æóáóíóÚúáóãóäøó ÇáúßóÇÐöÈöíäó {3}

[Quran 29:3] We did test those before them, and Allah will certainly know those who are true from those who are false.

Imam Ali said:

" 'Allah knows' means that He examines and tests the believers to distinguish the righteous from the wicked."

The Holy Prophet said that with his departure from this world the guidance coming from Allah by revelation through Jibrail will end, but the evil of mischief mongers will continue. Muslims will be tried and tested in times of discord among people so as to distinguish the genuine believers from the bogus pretenders in faith (see al Bara-at: 64). The Holy Prophet and the Imams in his Ahl ul Bayt are the thoroughly purified ideals for the true believers. The opportunist pretenders deviated from the true path of Allah and did not follow the Imams of the Ahl ul Bayt in order to usurp the temporal authority, but these Imams, in all ages, remain the true guides for all Muslims.

The Holy Prophet said: "My Ahl ul Bayt are like the ark of Nuh. Whoso sails on it is safe, but he who holds back shall perish." Even the great prophet Ibrahim was tested (al Baqarah : 124). Everyone is tested and tried (al Baqarah: 155). The greatest test to manifest the highest qualities of a true servant of Allah was held in Karbala in 61 Hijra.

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Ýóãóä ßóÇäó ãõÄúãöäðÇ ßóãóä ßóÇäó ÝóÇÓöÞðÇ áøóÇ íóÓúÊóæõæäó {18}

[Quran 32:18] Is he then who is a believer like him who is a transgressor? They are not equal.

These verses were revealed concerning the Ahl ul Bayt and their enemies.

All commentators and compilers of the traditions are unanimous that these verses relate to Ali ibn abi Talib on the one hand and Walid ibn Aqbah ibn Mu-it on the other. Wahidi relates in his book Asbab al Nuzul from Sa-id ibn Jubayr, who relates from Ibn Abbas that Walid said to Ali: "My spear is much sharper than yours, my speech is much more eloquent than yours and my army is larger than yours." Ali said: "Keep quiet. You lead an evil life." "Believer" refers to Ali, and "he who is a transgressor" refers to Walid.

A group of great commentators concerning this verse have cited that one day Walid-ibn-'Aqabah told Hadrat Ali (a.s.): "I am more elegant than you from the point of tongue, and my sword is sharper than yours." (He wanted to say, as he thought, he was better than him (a.s.) both in speech and fighting.) In answer to him, Imam Ali (a.s.) said: "It is not such that you say, O' evil-doer!" (He implicitly said that he was the same person that at the time when he was gathering alms from the tribe of Ban-il-Mustalaq he accused them to opposition against Islam and Allah rejected him and called him evil-doer in Sura Al-Hujurāt, No. 49, verse 7 where the Qur'ān says: "O you who believe! If an evil-doer comes to you with a report, look carefully into it, …"

This tradition has been cited in Majma'ul-Bayān by the Late Tabarsī, in the Commentary of Qurtabī, and in Rouh-ul-Bayān by Fādil-i-Barsū'ī. It is notable that we recite in ''Usd-ul-Qāyah fī Ma'rifat-is-Sahābah' that there is no contradiction between the commentators of the Qur'ān that this recent verse (49:7) has been sent down about Walīd-ibn-'Aqabah in the event of the tribe of Ban-il-Mustalaq.

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mashallah, this is really a precious thread for sc, it adds so much value to the entire site. personally i think this should be made sticky at the top of the forum, its a wonderful thread :D

keep up the great work bro, may your services for bibi paak (sa) be rewarded in this life and the next

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mashallah, this is really a precious thread for sc, it adds so much value to the entire site. personally i think this should be made sticky at the top of the forum, its a wonderful thread :D

keep up the great work bro, may your services for bibi paak (sa) be rewarded in this life and the next

Jazak Allah brother. May Allah bless u with His mercy for the sake of Hazrat Mohammad (pbuh) and Ahl ul bait (as)...

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Guest Zahrah
Sorry for delay . Away from ShiaChat for couple of days .

Those who possess the power of 01 :

01- 01 GOD = Allah

01- 01 Leader = Muhammad

01- 01 Book = Quran

01- 01 Nation = Muslim

Islamic Deism

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Guest Zahrah
A group of great commentators concerning this verse have cited that one day Walid-ibn-'Aqabah told Hadrat Ali (a.s.): "I am more elegant than you from the point of tongue, and my sword is sharper than yours." (He wanted to say, as he thought, he was better than him (a.s.) both in speech and fighting.)

you know what derives me crazy? this fact that these animate+, human- Kuffars , all paid a lot of attention to fighting and were always boasting about it, while through his hard, important qazawat (wars) Prophet saww was more left alone to himself than any time, except for Imam Ali A's support as brother Khurram had posted them in his earlier pages of this thread.

Edited by Zahrah

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ÇáäøóÈöíøõ Ãóæúáóì ÈöÇáúãõÄúãöäöíäó ãöäú ÃóäÝõÓöåöãú æóÃóÒúæóÇÌõåõ ÃõãøóåóÇÊõåõãú æóÃõæúáõæ ÇáúÃóÑúÍóÇãö ÈóÚúÖõåõãú Ãóæúáóì ÈöÈóÚúÖò Ýöí ßöÊóÇÈö Çááøóåö ãöäó ÇáúãõÄúãöäöíäó æóÇáúãõåóÇÌöÑöíäó ÅöáøóÇ Ãóä ÊóÝúÚóáõæÇ Åöáóì ÃóæúáöíóÇÆößõã ãøóÚúÑõæÝðÇ ßóÇäó Ðóáößó Ýöí ÇáúßöÊóÇÈö ãóÓúØõæÑðÇ {6}

[Quran 33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book.

This verse was revealed when some of the Holy Prophet's companions made excuses to avoid the march the Holy Prophet ordered to meet the enemy at Tabuk. The word awla refers to mawla, the term the Holy Prophet used for himself and Ali ibn abi Talib at Ghadir Khum (see commentary of Ma-idah: 67). This verse decisively establishes the superior authority of the Holy Prophet over the selves or souls of all the believers. Even the considerations, pertaining to the nearest blood relatives are subjected to his superior authority. There is a complete surrender of self to the commands of the Holy Prophet in all material and spiritual matters.

The Holy Prophet said:

"None among you can ever be a true believer unless he accepts and obeys me as his master."

The wives of the Holy Prophet are the mothers of the believers.

It is a well known tradition that the Holy Prophet gave Ali the authority to divorce any of his (the Holy Prophet's) wives. According to Imam Muhammad bin Hasan al Qa-im the Holy Prophet said:

"O Abul Hasan, Allah has bestowed honour on my wives, but if they disobey the laws and commands of Allah, made known through me, they come out of the sacred range of the divine grace. At anytime, after me, if any of them rebel against you, you have the authority to divorce her on my behalf."

Please refer to the commentary of Anfal: 75 for "blood relations are nearer one to another in the book of Allah than the believers and muhajirs" Refer to the commentary of Ma-idah: 67 for "the prophet has a greater or nearer claim over the believers than they have on their own selves." Also refer to the commentary of Anfal: 24 and 27.

Aqa Mahdi Puya says:

This verse makes known the basis of the wilayah and imamah (the absolute authority of the Holy Prophet and of Ali as declared at Ghadir Khum) over the believers.

Refer to the commentary of Anfal: 75 to know the principle of inheritance-he who is closer and nearer to him in wisdom and character should be his spiritual heir, and the closest relation in blood should inherit his property, therefore he in whom both "nearnesses" are combined should inherit his position as well as his property. Also refer to the introduction of surah al Bara-at for the closeness to the point of indivisible oneness between the Holy Prophet and Ali ibn abi Talib.

"His wives are their mothers" has been mentioned to say "you should not marry his widows after him at any time" in verse 53 of this surah. There is no significance in it other than the fact that whatever is associated with the Holy Prophet is to be respected and honoured even if the thing or person possesses no merits of his own just like the "black stone" which was fixed by Ibrahim and Ismail in the house of Allah by His command.

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Guest Zahrah

^ What about Aisha? I have heard she was given divorce by Imam Ali A on behalf of Prophet saww. is she still an ommolmo'meniin then?

Edited by Zahrah

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(bismillah)

Hey Guys I have found this one. This story from Tafsir Alnemoune by Allameh Haji Sayyed Ebrahim Broojerdi, vol.5, pp. 165-167, under the interpretations of Qesas Surah, tells us that Amiralmo3menin was not only referred to in Qur'an but he was also referred to in previous holy books:

During Amiralmo3menin's journey to Seffeyn, one day the Muslim army stayed in a place which did not have any water. The companions of Hazrat said: we and our mounts are terribly thirsty, we have searched for water every where but we haven?t found any, what are we to to?

Amiralmo3menin A departed from the army along with some companions, until they got to an abbey of a Christian priest's. Hazrat asked the priest: is any water found around near here? He responded: more than 2 parasangs (12 kilometers) must be gone, until one finds water. Companions asked Hazrat for permission to bring water, but he said it is not necessary, he walked a little bit further toward Qiblah and ordered them to dig that place. The did it until they got to a big stone. The more they tried the less they were able to take that stone out. Hazrat took the stone out, himself and solely. There was a string under it the water of which was limpid, sweet as honey, and cold as snow. Then he ordered them to drink as much as they want and give water to the horses and fill their water-skins and then put the stone back on its place.

The priest was witnessing this from the topof the abbey. He came down and asked Amiralmo3menin A: are you the messenger of God? He answered :no. the he asked: are you of angels? He said: no, im the successor of the last prophet of God Muhammad bin Abdollah saww. he said: my mowla, give your blessed hand to me so that I acknowledge my faith to you (conver to your Din), then he grasped and shaked his hand and said: I declare there is no God Bbut Allah; and Muhammed saww was His messenger and you are his successor and after the prophet you are the most deserved to be followed. Amiralmo3menin asked hin why did you convert?

The reason of building this abbey was only meeting you. Before me, there has been many priests in this abbey only to visit you, but they did not have this honor and died. I received this honor and our proof for making this abbey and waiting for you here was that it is written in our books that, in a place near this abbey, there is a spring on which is a stone. It wont be found and opened but with hands of a wali (master) of Awlia3allah (a God chosen master) and sine the spring was opened with your hands I got to knowhat you are the very wali, so I accept Islam and accepted you walayat.

Amiralmo3menin got so impressed that he cried. He cried so much that his beared got wet, then said: I thank God, who hasn?t forgotten me, and has reminded (recalled) me in predecessors' books. Then he turned to companions and said: did you here what this man said? They said: Yes, and we are happy that God has bestowed us a blessing as you.

The newly converted to Islam went to Saffayn war and fought and was martyred. Hazrat prayed at his body and asked God to forgive his sins, then said: he was a friend of ours, ahlolbayt's.

:yaali: :yaali: :yaali: :yaali: :yaali: :yaali:

ya Ali !!!! jazakallah for this story.. mashallah :cry:

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Guest Zahrah
ya Ali !!!! jazakallah for this story.. mashallah :cry:

Thanks alot brother. Like you, I cried a lot when I read the story. even when I reread it I cry again. just look what a nice leader we have and what leader the other sects have the one who himself claimed "even the ladies on the other side of the curtians know more than me" and "I wish I was the [Edited Out] of an animal"

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^ What about Aisha? I have heard she was given divorce by Imam Ali A on behalf of Prophet saww. is she still an ommolmo'meniin then?

I was about to ask the same question.

Edited by PersianGulfever

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ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇ ÇÐúßõÑõæÇ äöÚúãóÉó Çááøóåö Úóáóíúßõãú ÅöÐú ÌóÇÁÊúßõãú ÌõäõæÏñ ÝóÃóÑúÓóáúäóÇ Úóáóíúåöãú ÑöíÍðÇ æóÌõäõæÏðÇ áøóãú ÊóÑóæúåóÇ æóßóÇäó Çááøóåõ ÈöãóÇ ÊóÚúãóáõæäó ÈóÕöíÑðÇ {9}

[Quran 33:9] O you who believe! call to mind the favor of Allah to you when there came down upon you hosts, so We sent against them a strong wind and hosts, that you saw not, and Allah is Seeing what you do.

Verses 20, 22 and 23 and this verse refer to the battle of Khandaq. The surah Al Ahzab takes its name from the army of the allied clans which came against the Muslims in the 5th year of the Hijrah. The pagans of Makkah, the Jews and bedouin Arabs entered into an unholy alliance came with a force of 10000 men and besieged the Muslim community in Madina. This battle has been described in detail in the commentary of Baqarah: 214 and 251. A trench (khandaq) was dug round Madina, as advised by Salman, by the order of the Holy Prophet. When Ali ibn abi Talib killed Amr bin Abdwud in single combat the whole army of 10000 men went back to Makka without further fighting. This type of unique retreat after the defeat of one warrior never happened in the history except in the time of Prophet Dawud when he killed Jalut. Ali's triumph became so decisive that the pagans of Makka or their allies never made any attempt thereafter to attack Muslims in Madina.

It is reported that at the time of digging the trench a stone in the earth was found which neither could be removed nor broken. The people went to the Holy Prophet to seek his help. He came and struck it thrice with an axe, each time a flashing spark sparkled from the stone and people saw the glimpses of Syria, Madina and Yeman one after another. The stone was broken. The Holy Prophet told them Allah would grant the Muslims victories over those towns. The weak in faith and the hypocrites, who were expecting certain end of the Holy Prophet, openly accused him of telling morale boasting lies to keep the people in delusion. There was no food in the city. Jabir bin Abdullah had a lamb and a little quantity of corn. The Holy Prophet asked him to prepare whatever food he could from those provisions. The people were invited to eat the prepared food in batches of ten. They all came as advised and ate to their full satisfaction, yet the quantity remained as it was. During the nearly 3 weeks blockade the hypocrites left no stone unturned to demoralise the people through rumours and to convince them that the best course was to go to their homes and save themselves from utter annihilation.

The enemy was struck dumb with astonishment because this mode of defence was not known to the Arabs, and they were at a loss to understand how to overcome the difficulty. At length a select party of the besiegers' horsemen found out a narrow part of the ditch which was not guarded. Amr bin Abdwud, Nawafal bin Abdullah, Darar bin Khattab and Ikrima bin Abu Jahl succeeded in leaping over the trench. Amr, reining forward towards the Muslims, challenged them to single combat. What followed after this challenge has been mentioned in the commentary of al Baqarah : 214 and 251.

When Ali and Amr stood face to face Amr said to Ali: "By God, I do not like to put you to death because your father was my friend, and I enjoyed many a feast at his dinner table." Ali replied: "There could be no friendship between belief and disbelief, so by Allah, I am here to kill you."

Amr was described by the Holy Prophet as the personification of infidelity, nevertheless even such a person had a moral sense to give respect and have consideration for the son of the man who treated him well, but the so-called followers of the Holy Prophet who not only guided them to the right path but also took them out from the darkness of ignorance and depths of degradation to the light of civilisation, harassed, persecuted and killed his children in Karbala and after Karbala till his last son and inheritor Imam Mahdi al Qa-im was taken up by Allah, as Isa was taken up to heaven, to make him invisible.

The Holy Prophet said:

"It is a struggle between faith and infidelity, the embodiment of faith shall crush the entirety of infidelity."

At last the voice of Ali, pronouncing Allahu Akbar, was heard, which was a signal of his victory. The divine decree (There is no god save Allah; Muhammad is the messenger of Allah and Ali is his supporter) which the Holy Prophet saw inscribed in letters of celestial light on heavens in the night of mi-raj (see commentary of Bani Israil: 1) was found by him fulfilled on every such occasion.

Beholding the fate of their renowned champion, his comrades in the enterprise rushed back to escape, spurred their horses and crossed the ditch except Nawfal who fell in the ditch.

The Holy Prophet said:

"The victory of Ali on the day of the ditch is much more in worth than the devotional worship performed by the created beings of both the worlds (seen and unseen) till the day of judgement."

Then there was a piercing blast of the cold east wind, the enemy's tents were torn up, their fires were extinguished, the sand and rain beat in their faces, and they were terrified by the signs against them.

All the above noted events and those mentioned in the commentary of al Baqarah: 214 and 251 are mentioned in Tarikh al Khamis; Madarij al Nabuwah; Mustadrak of Hakim, Firduws al Akhbar Rawdat al Ahbab; Izalatal Khifa and Habib al Siyar and the histories by Ibn Athir and Abul Fida.

Juwari-ah daughter of Harith Mustalaqa.

It is reported that Abu Bakr and Umar bin Khattab had expressed their displeasure to their daughters and reprimanded them for their unjustified demands and their insolent behaviour. Once Ali tried to put fear of Allah in their hearts but A-isha lost her temper and used harsh words to insult him. Then and their the Holy Prophet gave authority to Ali to divorce any of his wives on his behalf. See commentary of At Tahrim: 1 to 5.

Bukhari in his commentary of Tahrim in his Sahih record several traditions as related by Umar stating that the two women who were insolent and haughty towards the Holy Prophet were A-isha and Hafsa. It refers to her address to the Holy Prophet: "I smell maghafir (a kind of flower having a very bad odour) from you." She said this in order to prevent him from visiting the house of Zaynab and eating honey there.

When some malevolent persons falsely accused Mariyah mother of Ibrahim, A-isha supported the accusers and tried in vain to confirm the false blame, but Allah absolved them (the Prophet and Mariyah) and saved them from injustice through Imam Ali. Those who want to know the details of the unhappy incident should refer to the account of Mariyah in Hakim's Mustadrak, vol. 4, p. 30; or Dhahabi's Talkhis al Mustadrak.

Aqa Mahdi Puya says:

Due to the unbecoming, envious and avaricious behaviour of the wives referred to in verses 28 to 34 they have not been included in the clause of purification of Ahl ul Bayt in verse 33, in which the highest degree of purification has been bestowed only on the Ahl ul Bayt. This is the reason that in all these verses the wives of the Holy Prophet are referred to in personal plural pronoun in feminine gender, but in the clause of purification the pronoun is plural in masculine gender, just as in verse 73 of Hud. In verse 5 of at Tahrim it is stated that the Holy Prophet had discretionary power to divorce any of his wife, and if he did so Allah would give him better women as his wives in place of the existing wives. When evident unbecoming misconduct has been proved against the wives, the element of rijs (pollution) is established, therefore as they could be divorced and no more be the Holy Prophet's wives, they were not included in the Ahl ul Bayt.

As the wives of the Holy Prophet they were expected not only to display refinement, decency and decorum but also imbibe moral and spiritual excellence in their character because of their close and constant association with the Holy Prophet; and if they did not, their punishment in the hereafter would be doubled (greater in degree), because as the wives of the Holy Prophet they should have been models of piety for other women. Refer to the commentary of Nur: 26.

To the good and obedient wives Allah will give double reward and a honourable sustenance.

It has been made clear to the wives of the Holy Prophet that mere association with him does not give them any privilege unless they obey the Holy Prophet and safeguard themselves against evil. Although they have been declared "the mothers of the believers", yet they are warned not to be too friendly lest some one is moved with desire. In this there is guidance for all women that they should keep all men at arm's length-not to give even a slight unconscious indication of possible complaisance.

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Guest Zahrah
At last the voice of Ali, pronouncing Allahu Akbar, was heard, which was a signal of his victory. The divine decree (There is no god save Allah; Muhammad is the messenger of Allah and Ali is his supporter) which the Holy Prophet saw inscribed in letters of celestial light on heavens in the night of mi-raj (see commentary of Bani Israil: 1) was found by him fulfilled on every such occasion.
:cry: :wub: :cry:

The Holy Prophet said:

"The victory of Ali on the day of the ditch is much more in worth than the devotional worship performed by the created beings of both the worlds (seen and unseen) till the day of judgement."

on this Imam e Sadeiq A says: it means it is better than even the prayers of mine, the Imam (hujjatolla)

It is reported that Abu Bakr and Umar bin Khattab had expressed their displeasure to their daughters and reprimanded them for their unjustified demands and their insolent behaviour. Once Ali tried to put fear of Allah in their hearts but A-isha lost her temper and used harsh words to insult him. Then and their the Holy Prophet gave authority to Ali to divorce any of his wives on his behalf. See commentary of At Tahrim: 1 to 5.

I wonder how sunnis will be justifying this dirty action of hers.

Bukhari in his commentary of Tahrim in his Sahih record several traditions as related by Umar stating that the two women who were insolent and haughty towards the Holy Prophet were A-isha and Hafsa. It refers to her address to the Holy Prophet: "I smell maghafir (a kind of flower having a very bad odour) from you." She said this in order to prevent him from visiting the house of Zaynab and eating honey there.

so why on earth they call her ommolo'menin?

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so why on earth they call her ommolo'menin?

ÇáäøóÈöíøõ Ãóæúáóì ÈöÇáúãõÄúãöäöíäó ãöäú ÃóäÝõÓöåöãú æóÃóÒúæóÇÌõåõ ÃõãøóåóÇÊõåõãú (al-Ahzab: 6)

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ÇáäøóÈöíøõ Ãóæúáóì ÈöÇáúãõÄúãöäöíäó ãöäú ÃóäÝõÓöåöãú æóÃóÒúæóÇÌõåõ ÃõãøóåóÇÊõåõãú (al-Ahzab: 6)

"His wives are their mothers" has been mentioned to say "you should not marry his widows after him at any time" in verse 53 of this surah. There is no significance in it other than the fact that whatever is associated with the Holy Prophet is to be respected and honoured even if the thing or person possesses no merits of his own just like the "black stone" which was fixed by Ibrahim and Ismail in the house of Allah by His command.

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(bismillah)

[Quran 33:10] When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah.

[Quran 33:11] There the believers were tried and they were shaken with severe shaking.

[Quran 33:12] And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive.

[Quran 33:13] And when a party of them said: O people of Yasrib! there IS no place to stand for you (here), therefore go back; and a party of them asked permission of the prophet, saying. Surely our houses are exposed; and they were not exposed; they only desired to fly away.

[Quran 33:14] And if an entry were made upon them from the outlying parts of it, then they were asked to wage war, they would certainly have done it, and they would not have stayed in it but a little while

[Quran 33:15] And certainly they had made a covenant with Allah before, that they would not turn (their) backs; and Allah's covenant shall be inquired of.

[Quran 33:16] Say: Flight shall not do you any good if you fly from death or slaughter, and in that case you will not be allowed to enjoy yourselves but a little.

[Quran 33:17] Say: Who is it that can withhold you from Allah if He intends to do you evil, rather He intends to show you mercy? And they will not find for themselves besides Allah any guardian or a helper.

[Quran 33:18] Allah knows indeed those among you who hinder others and those who say to their brethren: Come to us; and they come not to the fight but a little,

[Quran 33:19] Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore Allah has made their doing naught; and this is easy to Allah.

[Quran 33:20] They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little.

The sight of the enemy who surrounded the city round the trench was frightful. All the Muslims save the Holy Prophet, his Ahl ul Bayt and their followers feared that they might not be able to stand the trial and would be slaughtered and destroyed. "The hearts jumped to the throats" is expressive of cowardice.

"They came on you from above you" refers to the heathens and "from below you" refers to the hypocrites and the weak-hearted wavering converts.

The word muminin in verse 11 refers to those who posed themselves as believers but were not in fact true faithfuls. Their insincerity and false guise became known when Amr threw an open challenge but none of the companions came forward to meet him in single combat because they were shaken by a frightening terror.

As stated in the commentary of verse 9 the Holy Prophet had seen clear signs of victory, but the hypocrites and the insincere believers accused him and the true believers of keeping the Muslims in delusive hopes.

Yathrib is the ancient name of Madina. The disaffected hypocrites and the insincere spread defeatist rumours and persuaded the Muslims to leave the scene of the impending battle and withdraw for the defence of their homes, although their homes were not exposed to enemy attack. So prone and ever-ready were they to every act of hostility against Islam that if the enemy had been able to penetrate into the city, they, sitting on the fence, would have joined the forces of the invaders at once, although, after the battle of Uhad, certain men who had deserted the Holy Prophet, made a covenant with Allah and His Prophet that they would behave better next time.

Imam Ali said:

"On which day (can) I run away from death? The day which is decreed (or) the day which is not decreed!".

Most of the companions of the Holy Prophet who were weak in faith fell easy prey to the machination of the clever hypocrites, as they did in the battles of Badr and Uhad (see verses of Ali Imran and Anfal noted above) and afterwards in Hunayn (see commentary of Bara-at: 25 to 27). In times of danger they would look to the Holy Prophet and Ali for protection, and keep themselves snugly away from the fight. When the danger is past, they would come and brag and wrangle and show their covetousness and greed for gains. Even any good they might have done was obliterated

because there was no sincere motive behind it except envy, greed and cowardice.

Verse 20 gives a vivid picture of the psychology of the most of the companions of the Holy Prophet. Even when the enemy had gone they were so much confused in their minds that they secretly decided to run away from the city and take refuge in the desert if the enemy made another attack.

Aqa Mahdi Puya says:

"They would fight but little" shows that the companions made almost no contribution to the mission of the Holy Prophet. Even a commentator like Allama Yusuf Ali (who has not mentioned the Ahl ul Bayt at all in his entire commentary) admits in his note (3685) that "Ali particularly distinguished himself in many fights, wearing the prophet's own sword and armour."

The Battle of 'Ahzāb was the last effort, the last trial of the infidels, and the last exhibition of the power of polytheists. It was for this reason that when the greatest champion of the enemy, i.e., 'Amr-ubn-i-'Abdiwudd stood before the brave officer of Islam, Amīr-ul-Mu'minīn Ali-ibn-Abītālib (a.s.), the Prophet (p.b.u.h.) said: "The whole of Faith stood against the whole of polytheism."[1] For, in that event, the triumphant of one of these two groups over the other was the triumphant of infidelity over Faith or Faith over infidelity. In other words, it was a Battle which could define the future of Islam and polytheism. That was why, after the defeat of the enemies in this great Battle, they could not stand firm any more, and from then on always the control of action was in Muslims' hand.

The star of the luck of the enemy began to decline and the basis of their power was ruined.

Of course, at first Amir-ul-Muminīn Ali (a.s.) invited him to Islam, but he did not accept. Then he (a.s.) invited him to leave the battlefield, he refused it, too, and he counted it shame for himself. The third suggestion was that he would come down from the horse and have a battle on foot.

'Amr became angry and said: "I did not believe that a person from among Arab gives me such a suggestion." He came down from his horse and attacked against Ali (a.s.) with his sword.

Here, Ali (a.s.) used a special style of fight, and quickly, and with a particular way, he struck with sword on the enemy's leg and pushed it into his leg. It was at this time that the powerful body of 'Amr fell on the ground. A thick dust filled the space of the battle-field. A group of hypocrites thought that Ali (a.s.) was killed by 'Amr, but when they heard the sound of Takbīr, 'proclaim His greatness', Ali's victory was confirmed. Suddenly they saw Ali (a.s.) was coming toward the camp while he had a smile of victory on his lips and 'Amr's body, without head, was on the ground in corner of the battlefield.

The slain of the famous champion of Arab was not tolerable for the army of the clans and it ruined their hopes and desires. It was a stroke which weakened their spirit very much and disappointed them from victory. So, the Prophet (p.b.u.h.) told Ali (a.s.) about them: "If they compare your action today with the deeds of all the followers of Muhammad, your action will be preferred to their deeds, because by the slain of 'Amr there will remain no house of the polytheists but there entered a disgrace in it; and there remains no house of the believers but entered an honour in it."[1]

The famous learned man of the Sunnite, Hākim-i-Neyshābūrī has narrated the same meaning about it from the Prophet (p.b.u.h.) with a different statement. Here is the Prophet's statement: "The struggle of Ali-ibn-Abītālib against 'Amr-ubn-i-'Abdiwudd on the Day of Ditch is better than the deeds of my Ummah until the Hereafter Day."

In another tradition we recite that, after the end of the Battle of 'Ahzāb, the Prophet (p.b.u.h.) said: "Now we fight against them and they are not able to fight against us."

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