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Aabiss_Shakari

Hazrat Ali (as) Versus Shaikhain Before Quran

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Brother FUNDAMENTAL belief the main belief what Quran sets for you i.e

Salah fundamental then how to do it etc comes with tafseer

Sawm fundamental then how to do it etc comes with tafseer

Etc etc etc

Bring proof where did Prophet (pbuh) say that?

You see Allah has mentioned the MAIN things in religion WHAT YOU HAVE TO DO AND BELIEVE IN

And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner and (there is) a guide for every people. Quran (13.7)

¨So why you deny that there is Imam?

Why you also deny that Ibrahim (as) was chosen as Imam ?

Ibn Hibbaan in his 'Sáheeh' Vol 10, page 434, (Tahkih Sheikh Suhaib Arnaut ) reports:

قال رسول الله: من مات وليس له إمام مات ميتة جاهلية

The Messenger of Allah (pbuh) said:" He who died by not having the Imam then died the death of time of ignorance (Jahiliyyah) "

_______________________

Sheikh Arnaut after hadith says:

حديث صحيح

"Hadith" Sahih "(authentic)."

So who is your Imam?

It should be easy cos Quran as stated by Allah swt is easy to understand so why cannot you prove anything without your own commentary??

It should be easy if you are right

You can understand the outer meaning but not inner meaning There is need in Imam to interpret Quran

Edited by Rasul

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Rasul:

Bring proof where did Prophet (pbuh) say that?

Ayubi786:

While we were one day sitting with the Messenger of Allah, peace and blessings of Allah upon him, there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of travel were visible on him, and none of us knew him. He sat down close by the Prophet, peace and blessings upon him, rested his knees against his knees and placed his palms on his thighs, and said, O Muhammad! Inform me about Islam." Muhammad said, "Islam is that you should testify that there is no deity save Allah and that Muhammad is His Messenger, that you should perform SALAH👍(ritual prayer), pay the zakah (alms), fast during RAMADHAN👍and perform Hajj (pilgrimage) to the House (the Ka'bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." Said he (the man), "You have spoken truly." We were astonished at his thus questioning him and telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Messenger of Allah) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken truly." Then he (the man) said, "Inform me about Ihsan." He (the Messenger of Allah) answered, " It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Messenger of Allah) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about the signs thereof (i.e. of its coming)." Said he, "They are that the slave-girl will give birth to her mistress, that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Messenger of Allah) said, "O 'Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion.[8]" [Muslim]

Rasul:

And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner and (there is) a guide for every people. Quran (13.7)

¨So why you deny that there is Imam?

Ayubi786:

So brother where is the guide today? ( if thats your understanding) to us sunni its our PROPHET SAWS who is a WARNER and a GUIDE to every people, rahma tul alaneen??? MERCY FOR MANKIND?? Quran is so beautiful and EASY

RASUL:

Why you also deny that Ibrahim (as) was chosen as Imam ?

Ayubi786:

He Ibrahim as was for his time i dont deny that! But i do deny there isnt NOTHING on shia concept of imamate!!!

Rasul:

Ibn Hibbaan in his 'Sáheeh' Vol 10, page 434, (Tahkih Sheikh Suhaib Arnaut ) reports:

ÞÇá ÑÓæá Çááå: ãä ãÇÊ æáíÓ áå ÅãÇã ãÇÊ ãíÊÉ ÌÇåáíÉ

The Messenger of Allah (pbuh) said:" He who died by not having the Imam then died the death of time of ignorance (Jahiliyyah) "

_______________________

Sheikh Arnaut after hadith says:

ÍÏíË ÕÍíÍ

"Hadith" Sahih "(authentic)."

So who is your Imam?

You can understand the outer meaning but not inner meaning There is need in Imam to interpret Quran

Ayubi786:

Lolz brother the hadeeth you die in jahiliyya if not having imam so..... Its back to same again who is the imam???where is he??

Then you write you need an IMAM for inner meaning......then brother WHERE IS THIS IMAM THAT CAN TEACH INNER MEANING OF QURAN COS THE SHIA SCHOLARS AT THE MOMENT ARE NOT DOING A GOOD JOB OF EXPLAINING OUTER QURAN NEVER MIND INNER!

May Allah swt guide us on the straight path

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Ayubi786:

So imam Hassan ra never gave his leadership his khilafah up??

It is even predicted by the great Nabi saws himself!!!

You want to know what really happened, then read:

Imam Al-Hassan (as) had the take the responsibility of the Imam at the age of 37.

Imam Al-Hassan (as) when he came to power, Muawiya (la) already fought his father and now Muawiya (la) was in control of 4 countries: Palestine, Lebanon, Jordan and Syria. This 4 countries joined together was called Sham in the time of the Prophet. And Muawiya began an on slaughter against Imam Al-Hassan (as), he began to send spy after spy after spy, find out what he is saying, what is he doing. When Imam Al-Hassan caught these spies, this is now a important moment so please pay attention to this point. When Imam Al-Hassan (as) caught these spies, Imam Al-Hassan (as) asked the spies what is it that he wants, does he want war then let’s have war. Does he know whose son I am, I’m not worried about him let’s have a war.

There is one problem, your father has had just 3 wars and his soldiers don’t want to fight anymore. That’s the problem that he faced and that’s a problem that many did not understand. Jamal, Seffein and Nahrawan, 3 wars in 4 years. Imam Al-Hassan wanted to finish Muawiya, but when he turned around in the mosque of Kufa, he said:” O’ soldiers, Get ready and let fight Muawiya.” Many of them turned around and said:” We are tired of fighting.” Imam al-Hassan said:” But there is oppression, there is injustice, what do you mean you are tired? We all have to stand up.” Adib ibn Hattam, son of Hattam attai stood up and said:” What’s wrong with you people? Is this not the grandson of the Prophet telling you to come?” And all of them were like:” We are tired.” Imam mananged to mobilize 20,000 soldiers. Do you know how many soldiers Muawiya had? 76,000. Even then 76,000 against 20,000, you think Imam gave up? Imam didn’t give up, Imam said to his soldiers let us fight.

But do you know the 2nd problem he faced? The 1st problem the soldiers were tired , the 2nd problem was that the soldiers turned to Muawiya’s side after giving the soldiers 1 million dinnar, they were even willing to change their religion. It’s hard to find 72, isn’t it? Karbala 61 AH, 10th of Muharram, how many soldiers were present? 72. It’s hard to find more than that, honestly in this world it’s hard. If he had more he would have gone ahead. His own cousin Obeidullah ibn Abbas, his cousin had 8,000 soldiers underneath him. Imam send him on the front, Muawiya send 1 million Dirhams to Obeidullah. That’s it and Obeidullah changed sides. Muawiya the promises he was giving, remember Muawiyas government was huge. Syria, Lebanon, Palestine and Jordan, all under Muawiya. Muawiya was promising some of the soldiers, if you want my daughter’s or my nieces you can marry them. To others he was saying palaces, horses or whatever you want I’ll give you. To other’s he was offering positions and posts in his government.

Imam Al-Hassan ended up with 8,000 soldiers, Muawiya 76,000 and even then Imam Al-Hassan still said lets fight. But then Muawiya did the cleverest thing, he spread a rumor amongst Imam Al-Hassan’s soldiers that Hassan does not want to fight. When the rumor was spread, the Khawarij were like we hear Hassan doesn’t want to fight. Imam Al-Hassan wanted to fight, Imam Al-Hassan actually had the confidence that if you give me that battlefield, even if they are 10 times more than me, I can finish them. Even if they are 10 times more I can finish them, I have the bravery leave it to me and I have got Adib ibn Hattam, and I have got Hujub ibn Kindi, I have got others like Ammar ibn Khozai. These soldiers with me, I can finish them all.

But Muawiya played the clever game, he spread the rumor that Hassan wants peace. The Khawarij turned to Imam Al-Hassan and said to him:” We hear that you want peace?” and then they came to Imam Al-Hassan and they stabbed him in his thigh. And Imam Al-Hassan at this moment, you know this Imam is an oppressed Imam but people do not realize. This is Imam didn’t want peace, he wanted to finish Muawiya but now he thought to himself if I have got soldiers who are going to stab me in the back and Muawiya wants to stab me in the front, who can I trust?

So he did what his grandfather the Prophet did at Hudaibiya. Sometimes of Imams of Ahlulbyte when they base a decision, they based it on what their grandfather did in his life. His soldiers were saying fight, Muwayia said even if a few of you are left. Imam calculated and he said no, I swear that if we fight today there won’t be a single follower of Al-Muhammad living in this world. So they asked him what are going to do. He said:” We’ll do what my grandfather did at Hudaybia. We’ll sign a treaty but through the treaty we’ll expose the other side.” You know if Muawiya fought against Imam Al-Hassan and Imam Al-Hassan would have died, people would have still said today sayyedina Muawiya and sayyedina Hassan. When the Prophet signed the Hudaibiya treaty his compnaions asked:” Why, let’s kill them.” The prophet said:” No, if you fight and even win people will still not now who is right and who’s wrong. Let’s have a peace treaty, but in the treaty will make a condition, when the other side breaks it, people will know who is the right and who’s in the wrong.

When Imam Al-Hassan was making this decision, people started to ask him:” Who are basing your decision on?” Imam Al-Hassan said:” My grandfather did the same in Hudaybia.” And do you know what the terms of the treaty were and why Imam Al-Hassan signed it? Imam Al-Hassan signed it because the terms would expose Muawiya’s behavior. Muwaiya and Yazid are 2 different people. Yazid publicly not religious and privatley not religious but Muawiya publicly unbelievably religious. Imam Al-Hussein has to fight Yazid because of Yazid is blatant moral corruption. Imam Al-Hassan has to be cleverer now with Muawiya.

So Imam Al-Hassan what does he do? He signs a treaty with Muawiya but he sets these terms. Term number 1: you’ll stop the cursing of my father in the Friday prayer. Term number 2: You’ll not change the Sunnah of my grandfather. Term number 3: You’ll stop the killing, of the people who follow my father. Term number 4: The blood money of jamal and seffein, is to be returned to the owners. Term number 5: When you die, you’ll give this leadership either to me or Hussein. Did Muawiya honor any of these terms?

None of them. Term number 1: you’ll stop the cursing of my father in the Friday prayer. 60 years everyday Friday prayer, every single Friday prayer for 60 years begins with:” May God curse Ali ibn Abu Talib.” So term number 1 broken.

Term number 2: You’ll not change the Sunnah of my grandfather. And you find salat al Juma was prayed on a Wednesday. When is juma? Isn’t it Friday, so why are we praying on Wednesday. Muawiya gives a Khutba, the idea of a Khutba is to be standing while giving the Khutba, isn’t it? But you would find Muawiya sit while giving a Khutba and many other changes were made to the Prophets Sunnah. So term number 2 broken.

Term number 3: You’ll stop the killing, of the people who follow my father. Muawiya killed Hajir ibn Kindi, Ammar ibn Khalaqal Khuzari, Roshed al Hajari and many others. All of these were killed by Muawiya. So term number 4 broken.

Term number 4: The blood money of jamal and seffein, is to be returned to the owners. They didn’t return any money, but the 5th was the worst. You return the leadership back to us, did he return it back or did he give it to Yazid?

But what did Imam Al-Hassan achieve from that peace treaty? Imam Al-Hassan achieved 2 things. Number 1 I have exposed his character now. Now you see clearly who this man really is. Tell me a man who curses the 4th Khalifah, am I meant to say radiallah an to him? I really don’t understand how some of you like to take the hand of the oppressors and the hand of the people who are being oppressed. I honestly don’t understand it. So Ali radiallah an and Muawiya radiallah an?

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Fahima:

You want to know what really happened, then read:

Imam Al-Hassan (as) had the take the responsibility of the Imam at the age of 37.

Imam Al-Hassan (as) when he came to power, Muawiya (la) already fought his father and now Muawiya (la) was in control of 4 countries: Palestine, Lebanon, Jordan and Syria. This 4 countries joined together was called Sham in the time of the Prophet. And Muawiya began an on slaughter against Imam Al-Hassan (as), he began to send spy after spy after spy, find out what he is saying, what is he doing. When Imam Al-Hassan caught these spies, this is now a important moment so please pay attention to this point. When Imam Al-Hassan (as) caught these spies, Imam Al-Hassan (as) asked the spies what is it that he wants, does he want war then let’s have war. Does he know whose son I am, I’m not worried about him let’s have a war.

There is one problem, your father has had just 3 wars and his soldiers don’t want to fight anymore. That’s the problem that he faced and that’s a problem that many did not understand. Jamal, Seffein and Nahrawan, 3 wars in 4 years. Imam Al-Hassan wanted to finish Muawiya, but when he turned around in the mosque of Kufa, he said:” O’ soldiers, Get ready and let fight Muawiya.” Many of them turned around and said:” We are tired of fighting.” Imam al-Hassan said:” But there is oppression, there is injustice, what do you mean you are tired? We all have to stand up.” Adib ibn Hattam, son of Hattam attai stood up and said:” What’s wrong with you people? Is this not the grandson of the Prophet telling you to come?” And all of them were like:” We are tired.” Imam mananged to mobilize 20,000 soldiers. Do you know how many soldiers Muawiya had? 76,000. Even then 76,000 against 20,000, you think Imam gave up? Imam didn’t give up, Imam said to his soldiers let us fight.

But do you know the 2nd problem he faced? The 1st problem the soldiers were tired , the 2nd problem was that the soldiers turned to Muawiya’s side after giving the soldiers 1 million dinnar, they were even willing to change their religion. It’s hard to find 72, isn’t it? Karbala 61 AH, 10th of Muharram, how many soldiers were present? 72. It’s hard to find more than that, honestly in this world it’s hard. If he had more he would have gone ahead. His own cousin Obeidullah ibn Abbas, his cousin had 8,000 soldiers underneath him. Imam send him on the front, Muawiya send 1 million Dirhams to Obeidullah. That’s it and Obeidullah changed sides. Muawiya the promises he was giving, remember Muawiyas government was huge. Syria, Lebanon, Palestine and Jordan, all under Muawiya. Muawiya was promising some of the soldiers, if you want my daughter’s or my nieces you can marry them. To others he was saying palaces, horses or whatever you want I’ll give you. To other’s he was offering positions and posts in his government.

Imam Al-Hassan ended up with 8,000 soldiers, Muawiya 76,000 and even then Imam Al-Hassan still said lets fight. But then Muawiya did the cleverest thing, he spread a rumor amongst Imam Al-Hassan’s soldiers that Hassan does not want to fight. When the rumor was spread, the Khawarij were like we hear Hassan doesn’t want to fight. Imam Al-Hassan wanted to fight, Imam Al-Hassan actually had the confidence that if you give me that battlefield, even if they are 10 times more than me, I can finish them. Even if they are 10 times more I can finish them, I have the bravery leave it to me and I have got Adib ibn Hattam, and I have got Hujub ibn Kindi, I have got others like Ammar ibn Khozai. These soldiers with me, I can finish them all.

But Muawiya played the clever game, he spread the rumor that Hassan wants peace. The Khawarij turned to Imam Al-Hassan and said to him:” We hear that you want peace?” and then they came to Imam Al-Hassan and they stabbed him in his thigh. And Imam Al-Hassan at this moment, you know this Imam is an oppressed Imam but people do not realize. This is Imam didn’t want peace, he wanted to finish Muawiya but now he thought to himself if I have got soldiers who are going to stab me in the back and Muawiya wants to stab me in the front, who can I trust?

So he did what his grandfather the Prophet did at Hudaibiya. Sometimes of Imams of Ahlulbyte when they base a decision, they based it on what their grandfather did in his life. His soldiers were saying fight, Muwayia said even if a few of you are left. Imam calculated and he said no, I swear that if we fight today there won’t be a single follower of Al-Muhammad living in this world. So they asked him what are going to do. He said:” We’ll do what my grandfather did at Hudaybia. We’ll sign a treaty but through the treaty we’ll expose the other side.” You know if Muawiya fought against Imam Al-Hassan and Imam Al-Hassan would have died, people would have still said today sayyedina Muawiya and sayyedina Hassan. When the Prophet signed the Hudaibiya treaty his compnaions asked:” Why, let’s kill them.” The prophet said:” No, if you fight and even win people will still not now who is right and who’s wrong. Let’s have a peace treaty, but in the treaty will make a condition, when the other side breaks it, people will know who is the right and who’s in the wrong.

When Imam Al-Hassan was making this decision, people started to ask him:” Who are basing your decision on?” Imam Al-Hassan said:” My grandfather did the same in Hudaybia.” And do you know what the terms of the treaty were and why Imam Al-Hassan signed it? Imam Al-Hassan signed it because the terms would expose Muawiya’s behavior. Muwaiya and Yazid are 2 different people. Yazid publicly not religious and privatley not religious but Muawiya publicly unbelievably religious. Imam Al-Hussein has to fight Yazid because of Yazid is blatant moral corruption. Imam Al-Hassan has to be cleverer now with Muawiya.

So Imam Al-Hassan what does he do? He signs a treaty with Muawiya but he sets these terms. Term number 1: you’ll stop the cursing of my father in the Friday prayer. Term number 2: You’ll not change the Sunnah of my grandfather. Term number 3: You’ll stop the killing, of the people who follow my father. Term number 4: The blood money of jamal and seffein, is to be returned to the owners. Term number 5: When you die, you’ll give this leadership either to me or Hussein. Did Muawiya honor any of these terms?

None of them. Term number 1: you’ll stop the cursing of my father in the Friday prayer. 60 years everyday Friday prayer, every single Friday prayer for 60 years begins with:” May God curse Ali ibn Abu Talib.” So term number 1 broken.

Term number 2: You’ll not change the Sunnah of my grandfather. And you find salat al Juma was prayed on a Wednesday. When is juma? Isn’t it Friday, so why are we praying on Wednesday. Muawiya gives a Khutba, the idea of a Khutba is to be standing while giving the Khutba, isn’t it? But you would find Muawiya sit while giving a Khutba and many other changes were made to the Prophets Sunnah. So term number 2 broken.

Term number 3: You’ll stop the killing, of the people who follow my father. Muawiya killed Hajir ibn Kindi, Ammar ibn Khalaqal Khuzari, Roshed al Hajari and many others. All of these were killed by Muawiya. So term number 4 broken.

Term number 4: The blood money of jamal and seffein, is to be returned to the owners. They didn’t return any money, but the 5th was the worst. You return the leadership back to us, did he return it back or did he give it to Yazid?

But what did Imam Al-Hassan achieve from that peace treaty? Imam Al-Hassan achieved 2 things. Number 1 I have exposed his character now. Now you see clearly who this man really is. Tell me a man who curses the 4th Khalifah, am I meant to say radiallah an to him? I really don’t understand how some of you like to take the hand of the oppressors and the hand of the people who are being oppressed. I honestly don’t understand it. So Ali radiallah an and Muawiya radiallah an?

Ayubi786:

Well sis if thats what you want to believe then thats good thanks for sharing your story which most of it aint AUTHENTIC but hey its your belief not mine!

May Allah swt guide us on the straight path

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Ayubi786:

Well sis if thats what you want to believe then thats good thanks for sharing your story which most of it aint AUTHENTIC but hey its your belief not mine!

May Allah swt guide us on the straight path

It's not a case of believe, you wanted the truth I presented the truth. But also do remember we both have a duty towards the Ahlulbyte (as) and if you have decided to join hands with the oppressors then good luck in the hereafter

Edited by fahimah18

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Fahima18:

It's not a case of believe, you wanted the truth I presented the truth. But also do remember we both have a duty towards the Ahlulbyte (as) and if you have decided to join hands with the oppressors then good luck in the hereafter

Ayubi786:

Truth?? Lolz more like tales but hey thats your belief take it with yourself to the hereafter

May Allah swt guide us on the straight path

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Ayubi786:

Truth?? Lolz more like tales but hey thats your belief take it with yourself to the hereafter

May Allah swt guide us on the straight path

i'll give you an advise, laugh as much as you want know but don't forget the track of the time.

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So brother where is the guide today? ( if thats your understanding) to us sunni its our PROPHET SAWS who is a WARNER and a GUIDE to every people, rahma tul alaneen??? MERCY FOR MANKIND?? Quran is so beautiful and EASY

Guide is in occultation... How can it be so?

ÃóÎúÈóÑóäóÇ ÃóÈõæ ÚóãúÑòæ ÚõËúãóÇäõ Èúäõ ÃóÍúãóÏó Èúäö ÇáÓøóãøóÇßö¡ ËóäóÇ ÚóÈúÏõ ÇáÑøóÍúãóäö Èúäõ ãõÍóãøóÏö Èúäö ãóäúÕõæÑò ÇáúÍóÇÑöËöíøõ¡ ËóäóÇ ÍõÓóíúäõ Èúäõ ÍóÓóäò ÇáúÃóÔúÞóÑõ¡ ËóäóÇ ãóäúÕõæÑõ Èúäõ ÃóÈöí ÇáúÃóÓúæóÏö¡ Úóäö ÇáúÃóÚúãóÔö¡ Úóäö ÇáúãöäúåóÇáö Èúäö ÚóãúÑòæ¡ Úóäú ÚóÈøóÇÏö Èúäö ÚóÈúÏö Çááøóåö ÇáúÃóÓóÏöíøö¡ Úóäú Úóáöíøò‏:‏ ‏(‏ÅöäøóãóÇ ÃóäúÊó ãõäúÐöÑñ æóáößõáøö Þóæúãò åóÇÏò‏)‏ ÞóÇáó Úóáöíøñ‏:‏ ÑóÓõæáõ Çááøóåö- Õóáøóì Çááøóåõ Úóáóíúåö æóÂáöåö æóÓóáøóãó- ÇáúãõäúÐöÑõ¡ æóÃóäóÇ ÇáúåóÇÏöí‏.‏

åóÐóÇ ÍóÏöíËñ ÕóÍöíÍõ ÇáúÅöÓúäóÇÏö æóáóãú íõÎúÑöÌóÇåõ

Al-Mustadrak alaa al-Sahihain, Hakim al-Nishaburi, Book of the Knowing Companions, Chapter: Ali Leader of the righteous,

Narrated from Ali who said: (You - only warner, and for every nation there is the one who guides to the straight path), The Messenger of Allah is a warner, and I am the guide

-------------------------

Hakim: Hadith have authentic isnaad but Bukhari and Muslim did not include this hadith in their collections.

+ So your Scholars are idiots that they made Tafsir?

He Ibrahim as was for his time i dont deny that! But i do deny there isnt NOTHING on shia concept of imamate!!!

You just proved Imamat THANK YOU!

Then you write you need an IMAM for inner meaning......then brother WHERE IS THIS IMAM THAT CAN TEACH INNER MEANING OF QURAN COS THE SHIA SCHOLARS AT THE MOMENT ARE NOT DOING A GOOD JOB OF EXPLAINING OUTER QURAN NEVER MIND INNER!

Have you read our Books? there are Tafsir to majority of Quran verses

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I dont know why some nawasib and bakrees get upset and start to praise some sahaba which have proven to be those who upset/hurt/harmed rasoolullah directly or indirectly! they go as far as giving them a status and rank even higher than what their belief system thinks! :o

Firstly, we need to be clear! It is not impossible that some of the prophets closest companions are in fact going to hell. Those who ruled and had the power to invent and introduce bid3as (inventions) into islam were talked about in a SAHIH narration in Sahih Bukhari:

ما أخرجه البخاري عن أبي هريرة أنه كان يحدث أن رسول الله صلى الله عليه وسلم قال : يرد علي يوم القيامة رهط من أصحابي ، فيحلون عن الحوض ، فأقول : يا رب أصحابي . فيقول : إنك لا علم لك بما أحدثوا بعدك ، إنهم ارتدوا على أدبارهم القهقرى

Source: صحيح البخاري 8 / 150 كتاب الرقاق ، باب في الحوض

Meaning: prophet says "on the day of judgment an enormous number of my companions come to me but are driven away from the fountain, so i say oh lord, these are my companions. god says you have no idea what they invented and introduced after you departed. they apostatized !!!!!!!

So please, if you think they are all going to jannah then THINK again. being the prophets wives/companions/progeny/cousins doesnt instantly give you the "visa" in paradise. It actually is a big test.

Now that we have this out the way we can safely say that most of the prophets closest companions are indeed going to hell.

Lets discuss who did what (an example each due to time constraints here) and what the prophet and god classified such people to be.

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Sahih muslim, volume 3 page 1378 hadith 1757.

قال فلما توفي رسول الله صلى الله عليه وسلم قال أبو بكر أنا ولي رسول الله صلى الله عليه وسلم فجئتما تطلب ميراثك من بن أخيك ويطلب هذا ميراث امرأته من أبيها فقال أبو بكر قال رسول الله صلى الله عليه وسلم ما نورث ما تركنا صدقة فرأيتماه كاذبا آثما غادرا خائنا والله يعلم إنه لصادق بار راشد تابع للحق ثم توفي أبو بكر وأنا ولي رسول الله صلى الله عليه وسلموولي أبي بكر فرأيتماني كاذبا آثما غادرا خائنا والله يعلم إني لصادق بار راشد تابع للحق

here in this narration Imam Ali says Abu bakr and Umar are both liers, sinners, backstabbers and betrayers! because they falsely claimed that rasoolullah said that we prophets do not leave behind inheritance!

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based on the Holy Quran (5:5) we're allowed to do "Tayammum"

why did omar stop people from following the order of Allah SWT?

Muslim Book 003, Number 0718:

Abd al-Rabmin b. Abza narrated It on the authority of his father that a man came to 'Umar and said: I am (at times) affected by seminal emission but find no water. He ('Umar) told him not to say prayer. 'Ammar then said. Do you remember,0 Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (may peace be upon him) said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: 'Ammar, fear Allah. He said: If you so like, I would not narrate it.

^ umar is the guardian of this faith/religion. What is he going to guard it from if he himself doesnt know simple/basic rules and regulations of wudu (the simplest steps in preparation for prayer which is a major component of prayer. If its void, your prayers void? :dry: )

sunnis, really? you should be ashamed of your poorly patched up belief system. :donno: i find the biggest troll and the biggest joke in your beliefs is the fallacy of the concept that all sahaba are equals/just/3udool =/

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"Umar Ibn al-Khattab came to the house of Ali. Talhah and Zubayr and some of the immigrants were also in the house. Umar cried out: "By God, either you come out to render the oath of allegiance, or I will set the house on fire." al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him." - History of al-Tabari

^ this was after 6 months of the death of the prophet by the way... what kind of bay3a do you take by the sword? I dont know where you all live, but where im from they call it dictatorship/war crime!

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After being forcefully elected as the caliph, Abu Bakr delivered his first sermon in the mosque, with the following sentences :- "O people! Know that there is a devil who constantly haunts me. Then if I do good, follow me. But if I commit evil, keep away from me" [Al-Imamah was Siyaasah of Ibn Qutaybah, 3rd century]. This confession of Abu Bakr has confused the traditionalists of every era who have tried their best to justify them but have miserably failed to do so. Particularly when you compare them with Ali (A.S.)’s historical claim, "Ask me before I go away from you."

those who see the light and dont follow it their punishment will be multiplied.

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[rasul:

Guide is in occultation... How can it be so?

ÃóÎúÈóÑóäóÇ ÃóÈõæ ÚóãúÑòæ ÚõËúãóÇäõ Èúäõ ÃóÍúãóÏó Èúäö ÇáÓóøãóøÇßö¡ ËóäóÇ ÚóÈúÏõ ÇáÑóøÍúãóäö Èúäõ ãõÍóãóøÏö Èúäö ãóäúÕõæÑò ÇáúÍóÇÑöËöíõø¡ ËóäóÇ ÍõÓóíúäõ Èúäõ ÍóÓóäò ÇáúÃóÔúÞóÑõ¡ ËóäóÇ ãóäúÕõæÑõ Èúäõ ÃóÈöí ÇáúÃóÓúæóÏö¡ Úóäö ÇáúÃóÚúãóÔö¡ Úóäö ÇáúãöäúåóÇáö Èúäö ÚóãúÑòæ¡ Úóäú ÚóÈóøÇÏö Èúäö ÚóÈúÏö Çááóøåö ÇáúÃóÓóÏöíöø¡ Úóäú Úóáöíòø‏:‏ ‏(‏ÅöäóøãóÇ ÃóäúÊó ãõäúÐöÑñ æóáößõáöø Þóæúãò åóÇÏò‏)‏ ÞóÇáó Úóáöíñø‏:‏ ÑóÓõæáõ Çááóøåö- Õóáóøì Çááóøåõ Úóáóíúåö æóÂáöåö æóÓóáóøãó- ÇáúãõäúÐöÑõ¡ æóÃóäóÇ ÇáúåóÇÏöí‏.‏

åóÐóÇ ÍóÏöíËñ ÕóÍöíÍõ ÇáúÅöÓúäóÇÏö æóáóãú íõÎúÑöÌóÇåõ

Al-Mustadrak alaa al-Sahihain, Hakim al-Nishaburi, Book of the Knowing Companions, Chapter: Ali Leader of the righteous,

Narrated from Ali who said: (You - only warner, and for every nation there is the one who guides to the straight path), The Messenger of Allah is a warner, and I am the guide

-------------------------

Hakim: Hadith have authentic isnaad but Bukhari and Muslim did not include this hadith in their collections.

+ So your Scholars are idiots that they made Tafsir?

Ayubi786:

Brother look the verse is REFERRING to Nabi saws its you and your scholars IMAGINATION that takes over because it CLEARLY doesnt say what your referring to!

As for hadith you have chosen picked and chose what goes in with your sect and your beliefs

Brother Ali ra WAS a guide we dont disagree He Ali ra blessed in many ways

He was an IMAAM

But that He ra was has passed away a true martyr a real shaheed of Allah swt

This verse has nothing to do with an hidden or present imaam!

The verse is beatiful simple and easily understood for all

He it is who has sent down to thee the Book: In it are verses basic (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 God. 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.(Sura 3:7[1])

Rasul:

Have you read our Books? there are Tafsir to majority of Quran verses

Ayubi786:

Again...

He it is who has sent down to thee the Book: In it are verses basic (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 God. 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.(Sura 3:7[1])

May Allah swt guide us on the straight path

Edited by Ayubi786

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(salam)

 

(bismillah)

 

[shakir 33:56] Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.

 

Allah sends His blessings (salawat) on the Holy Prophet. The angels invoke Allah to send His blessings on him. The believers are also commanded to invoke Allah to send His blessings on him. The Muslims asked the Holy Prophet: "How are we to seek blessings on you?" He said: "Say: 'O Allah, send blessings on Muhammad and on the al (children) of Muhammad."

 

Fakh al Din al Razi writes that the Ahl ul Bayt are at par with the Holy Prophet in five things (one of which is) in invoking the blessings of Allah during prayers, after each tashahud which, if not recited, renders the salat null and void. Bukhari writes in his Sahih, page 127, volume 3 (Egypt edition) that the Holy Prophet said: "Say: 'O Allah send blessings on Muhammad and on ali Muhammad (Ah ul Bayt) just as You blessed Ibrahim and ali Ibrahim'."

 

Ibn Hajar Makki writes in his Sawa-iq al Muhriqah, on page 87, that the Holy Prophet warned the people not to send batar salawat (salawat which has lost the tail i.e. curtailed). When asked what a batar salawat was he replied: "If you stop at 'Allahumma salli ala Muhammad' You should say: 'Allahumma salli ala Muhammad wa ali Muhammad'"

 

In religious meetings and gatherings it has become a "fashion" to say in melodious accent: SALLALLAHU ALA YKA YA RASULLILLAH WA SALLAM ALA YKA YA HABIBALLAH which in the light of the abovenoted authentic traditions is deviation from the right path shown by Allah in this verse. When Allah Himself sends blessings (salawat) on the Holy Prophet as made clear by him in various traditions, if some one selects words not approved by the Holy Prophet, it can be described as hypocrisy, punishment of which is eternal damnation in the fire of hell.

 

Ahmad bin Hanbal writes in his Musnad, volume 6 page 323, that the Holy Prophet covered Ali, Fatimah, Hasan and Husayn with a blanket and said: "O Allah these are my Abl ul Bayt so I invoke You to send Your blessings on Muhammad and ali Muhammad."

Muslim has also related this in his Sahih, in part I of "the book of prayers."

 

Also refer to Mushkil al Athar by Tahawi (volume 1, page 334), Kanz al Ummal by Ali Muttaqi (volume 7, page 103) and Tafsir Durr al Manthur by Jalaluddin al Suyuti in his interpretation of ayah al tat-hir. He has also quoted the well-known verse composed by Al Shafi-i:

"O Ahl ul Bayt of Allah's messenger, your love is a duty made obligatory upon us in the Quran. It is enough among your great privileges that whoever does not invoke Allah's blessings on you, his prayer (salat) is void."

 

Ibn Hajar also quoted these lines of Shafi-i on page 88 of his Sawa-iq al Muhriqah, in connection with his interpretation of verse 33 of Ahzab.

It is compulsory to recite salawat whenever the name of the Holy Prophet is mentioned.

 

If a believer really desires fulfilment of his or her supplication, salawat must be recited before and also at the end of the prayer because in that case whatever the prayer contains in the beginning, in the middle, and in the end will be accepted by Allah as the salawat has covered and encircled the whole supplication, and as salawat is always accepted by Allah (because He Himself recites salawat on the Holy Prophet) the entire prayer is accepted by Him.

 

Aqa Mahdi Puya says:

 

The recitation of salawat implies that the believers should not worship the Holy Prophet as a deity. He is the most honoured servant of Allah for whom Allah sends His highest blessings, because he is the first and the foremost in submission and devotion to Allah. The Ahl ul Bayt have been included with him, by his command, because they are also equal to him in submission and devotion to Allah.

 

Now Challenge to Sunnis that where Prophet (pbuh) asked them to recite Darood on Sahaba? Is it not biddah? Where Prophet (pbuh) asked you to send Darood on Abu Bakar, Usman or Umer? Ali a.s is beyond the shadow of doubt included in Darood. This is a big merit of Ali a.s above the Salasa.

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(salam)

 

(bismillah)

 

[shakir 33:56] Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.

 

Allah sends His blessings (salawat) on the Holy Prophet. The angels invoke Allah to send His blessings on him. The believers are also commanded to invoke Allah to send His blessings on him. The Muslims asked the Holy Prophet: "How are we to seek blessings on you?" He said: "Say: 'O Allah, send blessings on Muhammad and on the al (children) of Muhammad."

 

Fakh al Din al Razi writes that the Ahl ul Bayt are at par with the Holy Prophet in five things (one of which is) in invoking the blessings of Allah during prayers, after each tashahud which, if not recited, renders the salat null and void. Bukhari writes in his Sahih, page 127, volume 3 (Egypt edition) that the Holy Prophet said: "Say: 'O Allah send blessings on Muhammad and on ali Muhammad (Ah ul Bayt) just as You blessed Ibrahim and ali Ibrahim'."

 

Ibn Hajar Makki writes in his Sawa-iq al Muhriqah, on page 87, that the Holy Prophet warned the people not to send batar salawat (salawat which has lost the tail i.e. curtailed). When asked what a batar salawat was he replied: "If you stop at 'Allahumma salli ala Muhammad' You should say: 'Allahumma salli ala Muhammad wa ali Muhammad'"

 

In religious meetings and gatherings it has become a "fashion" to say in melodious accent: SALLALLAHU ALA YKA YA RASULLILLAH WA SALLAM ALA YKA YA HABIBALLAH which in the light of the abovenoted authentic traditions is deviation from the right path shown by Allah in this verse. When Allah Himself sends blessings (salawat) on the Holy Prophet as made clear by him in various traditions, if some one selects words not approved by the Holy Prophet, it can be described as hypocrisy, punishment of which is eternal damnation in the fire of hell.

 

Ahmad bin Hanbal writes in his Musnad, volume 6 page 323, that the Holy Prophet covered Ali, Fatimah, Hasan and Husayn with a blanket and said: "O Allah these are my Abl ul Bayt so I invoke You to send Your blessings on Muhammad and ali Muhammad."

Muslim has also related this in his Sahih, in part I of "the book of prayers."

 

Also refer to Mushkil al Athar by Tahawi (volume 1, page 334), Kanz al Ummal by Ali Muttaqi (volume 7, page 103) and Tafsir Durr al Manthur by Jalaluddin al Suyuti in his interpretation of ayah al tat-hir. He has also quoted the well-known verse composed by Al Shafi-i:

"O Ahl ul Bayt of Allah's messenger, your love is a duty made obligatory upon us in the Quran. It is enough among your great privileges that whoever does not invoke Allah's blessings on you, his prayer (salat) is void."

 

Ibn Hajar also quoted these lines of Shafi-i on page 88 of his Sawa-iq al Muhriqah, in connection with his interpretation of verse 33 of Ahzab.

It is compulsory to recite salawat whenever the name of the Holy Prophet is mentioned.

 

If a believer really desires fulfilment of his or her supplication, salawat must be recited before and also at the end of the prayer because in that case whatever the prayer contains in the beginning, in the middle, and in the end will be accepted by Allah as the salawat has covered and encircled the whole supplication, and as salawat is always accepted by Allah (because He Himself recites salawat on the Holy Prophet) the entire prayer is accepted by Him.

 

Aqa Mahdi Puya says:

 

The recitation of salawat implies that the believers should not worship the Holy Prophet as a deity. He is the most honoured servant of Allah for whom Allah sends His highest blessings, because he is the first and the foremost in submission and devotion to Allah. The Ahl ul Bayt have been included with him, by his command, because they are also equal to him in submission and devotion to Allah.

 

Now Challenge to Sunnis that where Prophet (pbuh) asked them to recite Darood on Sahaba? Is it not biddah? Where Prophet (pbuh) asked you to send Darood on Abu Bakar, Usman or Umer? Ali a.s is beyond the shadow of doubt included in Darood. This is a big merit of Ali a.s above the Salasa.

 

The final conlcuding reamrks are the best quoted lines in this forum i have seen yet:

 

Now Challenge to Sunnis that where Prophet  (pbuh) asked them to recite Darood on Sahaba? Is it not biddah? Where Prophet  (pbuh) asked you to send Darood on Abu Bakar, Usman or Umer? Ali a.s is beyond the shadow of doubt included in Darood. This is a big merit of Ali a.s above the Salasa.

Edited by skamran110

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(72) اِنَّا عَرَضْنَا الأَمَانَةَ عَلَي السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الاِنسَانُ إِنَّهُ كَانَ ظَلُوماً جَهُولاً

 

"Verily We offered the trust unto the heavens and the earth and the mountains, but they refused to bear it, and were afraid thereof; and man undertook it, verily he is unjust, ignorant." [Quran 33:72]

 

 

Man is superior to the heavens and the earth. He is trusty with Allah in the world of existence.

 

 

This noble verse completes the important issues which are referred to in this Sura concerning: faith, righteous deed, Holy war, donation, modesty, discipline, and ethics. It shows that man has such a very worthy position that can be the bearer of the Divine messengership. So, if he becomes ignorant to his own values he will be unjust to himself and, consequently, he will fall into the lowest point.

 

At first, the holy verse refers to the greatest and the most important privilege of man over the whole world of creation, where it says:

 

"Verily We offered the trust unto the heavens and the
earth and the mountains, …"

 

But these significant great and huge beings of the world of creation refused to bear this trust and announced that they were unable and were afraid to bear it. The verse continues saying:

 

"… but they refused to bear it, and were afraid thereof; …"

 

It is evident that their refusal was not because of arrogance, as we recite about the refusal of Satan in the prostration for Adam: "… he refused and was full of pride, …"[sura Al-Baqarah, No. 2, verse 34] but their refusal was derived from fear accompanied with humility and veneration.

 

But, in this circumstance, man, this wonder of the world of creation, came forth and undertook the trust:

 

"… and man undertook it, …"

 

Alas! From the beginning he was unjust to himself, and he did not recognize his value and did not perform what was eligible for bearing that trust:

 

"… verily he is unjust, ignorant."

 

The great commentators of Islam have discussed a lot about this verse, and tried very much to make the fact of 'trust' manifest. They have delivered different views the best of which, based on the content of the verse, have been chosen as follows:

 

Main Points of this Holy Verse:

 

Fundamentally, there are five points in this expressive verse on which we must emphasize:

 

1- What is the purpose of 'trust', the divine trust?

 

2- What does 'We offered unto the heavens and the earth and the mountains' mean?

 

3- Why and how did these great things refuse to bear this 'trust'?

 

4- How did man bear this 'trust'?

 

5- Why and how was he 'unjust' and 'ignorant'?

 

What is meant by "Trust" in this holy verse:

 

Concerning 'the trust' there have been mentioned different commentaries. Among them are: 'The purpose of 'trust' here is the 'Divine love (wilāyah)' and the perfection of the attribute of worship which can be required by the way of knowledge and righteous deed.

 

1- The objective meaning is the attribute of authority and free will which causes man to be privileged from other living creatures.

 

2- The objective meaning is 'man's wisdom' which is the common basis of duty and criterion for reward and punishment.

 

3- The objective meaning is the limbs of man's body. The eye is a 'trust' of Allah which must not be applied in the path of sin. The ear, the hands and feet, and the tongue are some other trusts which are obligatory to be protected not to commit sins thereby.

 

4- The objective meaning is the deposits that people take from each other, as well as fulfilling the promise.

 

5- The objective meaning is 'gnosis of Allah'.

 

6- The objective meaning is obligations and Divine duties such as: prayer, fasting, and Hajj.

 

 

But with a little care, it makes the fact clear that these different commentaries are not contradictory with each other, and some of them can be contracted into some others. Some of them refer to a small part of the subject, while some others encompass the whole matter.

In order to find an inclusive answer, we must look at 'man' and see what does he have that the heavens, the earth, and the mountains have not it?

 

Man is a being that has an extraordinary talent by which he can be the complete extension of Allah's viceroy. By earning knowledge, purification of the carnal soul, and accomplishments he can obtain the climax of honour and go high above the angels. This talent is accompanied with free will and authority; that is, he has begun this way from the beginning and paved it by himself and with his authority towards infinity. The heavens, the earth and the mountains have also a kind of gnosis of Allah that they are busy mentioning the remembrance and glorification of Allah (s.w.t.) and they are humble and do prostrate before His greatness, but all of these acts are innate, genetic, and compelling. That is why there is not a development in them.

 

The only being whose both ascension and descent are unlimited, and that can climb towards the top of perfection and do all of these things by his will and authority, is man. And this is that very trust of Allah that all beings refused to bear it, but man came forth and undertook it alone.

 

So, we see that the next verse has divided men into three groups: believers, disbelievers, and hypocrites.

 

Therefore, it must be said in a short sentence: the Divine trust is that very potentiality of infinite perfection accompanied with will and authority so that he may reach to the rank of a perfect and sincere servant of Allah by means of accepting the love (wilāyat) of Allah.

 

Why has this issue been rendered into 'trust' while our existence and all what we have are the 'trust' of Allah?

 

This matter is for the importance of this great privilege of man; else other merits are also the deposits of Allah that, in comparison with it, have a less importance.

 

Here, this trust can be referred to with another sense and said that 'the Divine trust' is engagement and undertaking responsibility.

 

In other words, this holy verse states some facts about man that man's intellect has not found them yet. But that which is understood from the apparent of the verse is that Allah has bestowed some particular specialties and privileges on manthat none of the beings in the heavens and the earth has them. These privileges are the trusts of Allah which bring forth some responsibilities for man. But many of human beings have been treacherous in this trust and have applied it in a path opposite to the command of Allah. The intellect and the man's will, which must be used alongside the path of knowing the truth and choosing it so that it can be the cause of his development and perfection, has been applied in some false ways, and it has resulted to the expansion of injustice and cruelty so far that the man's behaviour has been counted as an 'ignorant' action.

 

Wilayah of Ali bin Abi Talib a.s is "Trust of Allah"

 

Some Islamic narrations cited by the Ahl-ul-Bayt (a.s.) have rendered this trust as the acceptance of the love (wilāyat) of Amir-ul-Mu'mineen Ali (a.s.) and his progeny. It is for the sake that the love of prophets and the Imams is a strong ray of that general love (wilāyat) of Allah, and reaching the rank of worshipping servitude and paving the path of development is not possible save by accepting the love of the friends of Allah.

 

When Ali-ibn-Mūs-ar-Ridā (a.s.) was asked about the commentary of the offering the trust mentioned in this verse, he said: "The trust is the mastership (Wilāyah). Whoever claims it without truth has disbelieved (and has gone out from the realm of the Muslims)."[The Commentary of Burhān, Vol. 3, P. 341]

 

In another tradition we read that when Imam Sādiq (a.s.) was asked about the commentary of this verse, he said: "The trust is the mastership, and the man (who has been qualified as 'unjust' and 'ignorant') is the possessor of a great deal of sins and is a hypocrite …" [The Commentary of Burhān, Vol. 3, P. 341]

 

Another tradition indicates that when the time of prayer approached, the body of Hadrat Ali (a.s.) began trembling, and he said: "It is the time of prayer. Prayer is the trust of Allah which the heavens and the mountains refused to bear." (Nūr-uth-Thaqalayn, the commentary)

 

Addressing Ahl-ul-Bayt (a.s.), we recite in Jāmi'ah-yi-Kabīrah, the supplication: "You are the protected trust!"

 

Ibn-Shahr'āshūb, and Muhammad-ibn-Ya'qūb Kulaynī have narrated from Imam Sādiq (a.s.) who said: "The purpose of 'trust' is the love (wilāyat) of Amir-ul-Mu'mineen Ali (a.s.)."[Kāfī, the commentary of Nūr-uth-Thaqalayn, Burhān, and Sāfī, under the verse]

 

Ali-ibn-'Ibrāhīm from Qum writes in his commentary: "Trust is Imamate and enjoinment and prohibition. The evidence upon the fact that it is Imamate is the word of Allah, the Glorious, the Almighty, to the Imams (a.s.) where the Qur'ān says: 'Verily Allah commands you restore deposits to their owners …'[sura An-Nisā', No. 4, verse 58]

 

Thus, the trust is Imamate which Allah offered unto the heavens and the earth and the mountains and they refused to bear it so that they would claim or usurp it from its owner and they were afraid to do so, then man bore it. …"

 

Muhammad-ibn-Hassan Saffār in his book entitled Basā'ir-ud-Darajāt narrates from Imam Bāqir (a.s.) who about this verse said: "The trust is mastership (wilāyah) …"

 

Upon the rank of Ali (a.s.) Ibn-i-Shahr'āshūb, narrating from Abībakr Shīrāzī, cited in the book entitled Nuzūl-i-Qur'ān, narrated from Muhammad Hanafiyyah from Amir-ul-Mu'mineen Ali (a.s.) who in a detailed tradition said that the purpose of 'the trust' is mastership (wilāyah).

 

There are also some other narrations in all of which 'the trust' has been rendered as the mastership (Wilāyah) of Amir-ul-Mu'mineen Ali (a.s.). You may refer to the commentaries of Burhān, Nūr-uth-Thaqalayn, As-Sāfī, Majma'ul-Bayān, and other books of tradition.

 

Upon the acceptance of the Divine trust, it must be said that this acceptance has not been a ceremonial and conventional acceptance, but it is a genetic acceptance according to the level of talent.

 

The only question that remains here is about man's being unjust and ignorant.

 

Is 'man' being qualified by these two attributes, which apparently are as his reprimand and reproach, for his accepting this trust? Certainly the answer of this question is negative, since the acceptance of this trust is the greatest honour and privilege of man. How is it possible that for the sake of the acceptance of such an important and high position he would be blamed? Or these qualifications are for the forgetfulness of most men and that they are unjust to themselves because of the lack of awareness of man's rank, the very thing that began in Adam's generation by Cain and his followers, and has also been continuing until now.

 

The man whom is called from the top of 'Arsh, the progeny of Adam on whose head was put on the crown of Allah's honour: "… We have honoured the children of Adam, …"[sura 'Isrā', No. 17, verse 70] the men who are the vicegerents of Allah on the earth: "… Verily I am appointing on the earth a deputy', …"[sura Al-Baqarah, No. 2, verse 30]; the man who was the 'angels' teacher and was made prostrated by the angels of he heaven. How much must he be 'unjust' and 'ignorant' that he forsakes these great splendid values and, making him captive of this world, stands in the row of Satans and falls into the lowest point of Hell?

 

Yes, accepting this deviated line, that unfortunately has had many followers since the beginning, is the best reason that man is unjust and ignorant. However, we must confess that this man, who is apparently very little, is one of the wonders of the world of creation, who has been able to carry the burden of the trust that the heavens and the earth were unable to bear, if he does not forget his rank.

 

Leave Shia hadith aside. Can you Sunnis prove your own books the Wilayah of Abu Bakar or Umer or Usman of being "Trust" in the light of Quran? When Shia claim on the basis of sayings of Prophet (pbuH) and Imams (a.s) in their own books (and even from Sunni books) then can Sunnis least prove the Wilayah of Abu Bakar or Usman or Umer from their own books?

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The Qur'anic verses should not have personal additions added (even if they are in red) to it if it does not appear in the original text. Also the complete verse should be given in order to get the verse in correct context. Also whereever appropriate the previous or succeeding verses should be given to obtain the correct context.

 

The following post was made

 

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

Thsi is how the verse appears in AYI's translation in complete, accepting the fact that we know when the word Say is used, Allaah is asking the Prophet (peace be upon him) to address the people in general.

 

This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save loving kindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive.

 

To me this verse is referring to kinsfolk in general not just the kinsfolk of Muhammad (peace and Allaah's blessings be upon him). Hence the word Say.

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The Qur'anic verses should not have personal additions added (even if they are in red) to it if it does not appear in the original text. Also the complete verse should be given in order to get the verse in correct context. Also whereever appropriate the previous or succeeding verses should be given to obtain the correct context.

The following post was made

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

Thsi is how the verse appears in AYI's translation in complete, accepting the fact that we know when the word Say is used, Allaah is asking the Prophet (peace be upon him) to address the people in general.

This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save loving kindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive.

To me this verse is referring to kinsfolk in general not just the kinsfolk of Muhammad (peace and Allaah's blessings be upon him). Hence the word Say.

Brother do you understand Arabic language? The term literally used is relative or kinsfolk. There is no such thing as kinsfolk in general, that doesn't make any sense what so ever. Kinsfolk is blood relation or family. Check any dictionary.

Kinsfolk persons of the same kin; relations by blood, 1450—Wilkes.

http://www.thefreedictionary.com/_/dict.aspx?rd=1&word=kinsfolk

Besides tell me how the greatest man ever created, Muhammad, wouldn't first tell his family, that's just senseless. His family submitted without any questions or doubts: Ali A.S and Khadija A.S

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The Qur'anic verses should not have personal additions added (even if they are in red) to it if it does not appear in the original text. Also the complete verse should be given in order to get the verse in correct context. Also whereever appropriate the previous or succeeding verses should be given to obtain the correct context.

 

The following post was made

 

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

Thsi is how the verse appears in AYI's translation in complete, accepting the fact that we know when the word Say is used, Allaah is asking the Prophet (peace be upon him) to address the people in general.

 

This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save loving kindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive.

 

To me this verse is referring to kinsfolk in general not just the kinsfolk of Muhammad (peace and Allaah's blessings be upon him). Hence the word Say.

 

Ibn Hajr in Sawa-iq, chapter 11, page 160 and Ibn Sad in Tabaqat in the account of Umar bin Khattab have accepted that the near relatives of the Holy Prophet are the Ahl ul Bayt. The same opinion is found in Tafsir Kashaf, Sahih Muslim, Musnad ibn Hanbal and Tafsir Durr al Manthur.

 

This verse commands the Muslims to love the Ahl ul Bayt if they want to repay the Holy Prophet for his toils of prophethood, so that they should follow the Ahl ul Bayt in word and deed, because they have been thoroughly purified by Allah Himself, because they are the truthful, because they are the custodians of the word of Allah, because they alone know the true interpretation of the guidance sent for all mankind.

A large number of narratives reported by the most reliable authorities of the Islamic history prove that this verse was revealed in Madina after the births of Imam Hasan and Imam Husayn. Even if they were not born and this verse was revealed in Makka, no Muslim can deny that Allah has the absolute authority to refer to future events and persons not yet born, as He refers to the details of the day of judgement or relates the outcome of the battles the Holy Prophet fought in defence.

 

Those who try to sidetrack the command of Allah to love the near relatives of the Holy Prophet on flimsy ground must remember that even the least ill-will against the thoroughly purified Ahl ul Bayt has been forbidden. From the beginning to the end of their lives, every member of the Ahl ul Bayt had presented an ideal Islamic pattern of life, not equalled by any among the followers of the Holy Prophet, therefore love and devotion to them was ordained to provide highest form of guidance to mankind. See commentary of Saba: 47. Unless one loves and follows the Ahl ul Bayt one cannot sincerely avail of the guidance offered by the Holy Prophet. Love implies sincere attachment which must manifest in every thought and deed.

 

Imam Jafar bin Muhammad as Sadiq said:

"He who obeys Allah's commands is our devotee; and he who disobeys His commands is our enemy."

 

After the departure of the Holy Prophet from this world, his followers:

(i) deprived her daughter, Bibi Fatimah, of her rights. See commentary of Bani Israil: 26; Naml: 15 and 16; Nahl: 90 and Maryam: 2 to 15;

(ii) her house was set on fire; a door fell upon her, killing her unborn child, Muhsin, in the womb, due to which, at last, she died,

(iii) Ali was dragged in the streets of Madina, bound with ropes;

(iv) Hasan was poisoned;

(v) Husayn, along with his relatives and friends, was killed in Karbala;

(vi) the remaining Imams of the Ahl ul Bayt were killed, one by one;

(vii) and their devotees, who loved and followed them as commanded by Allah, were persecuted and killed.

It is reported that the people of Madina, known as ansar, who gave asylum to the people of Makka, known as muhajirin, began to take pride in the role they played in the promotion of the mission of the Holy Prophet. Ibn Abbas and some other immigrants felt unhappy and complained to the Holy Prophet. The Holy Prophet, then, reminded the ansar that it was because of him they were saved from the accursed dirt of polytheism, and it was he who showed them the right path of salvation. The ansar realised their folly, avowed to put whatever they had at his disposal and follow every command given to them. Then this verse was revealed.

 

Aqa Mahdi Puya says:

 

Qurba means nearness. Fil qurba means for the sake of nearness.

 

The unanimous traditions of utmost authenticity assert that nearness to the Holy Prophet means love of his those relatives who are nearest to him in excellence and accomplishment. So, when he was asked to point out his relatives, he pronounced the names of Ali, Fatimah, Hasan and Husayn and their children. There is not a single tradition of the Holy Prophet that qurba refers to the relatives of the Quraysh, or the relationship of the Holy Prophet with the Quraysh or the relatives of the believers, as concocted by the anti Ahl ul Bayt commentators. The structure of the verse proves that the Holy Prophet has been commanded to demand recompense, as an exception, not from every one, but from those believers mentioned in Furqan: 57-those who take the way to their Lord. The recompense is in the interest of the believers themselves, not in any way profitable to the Holy Prophet in his personal life.

 

Instead of arham (the blood relatives), qurba (neamess) has been used to show that not only relationship but also nearness in character and accomplishment is taken into consideration as the important quality. So, on the basis of this verse, love of the Ahl ul Bayt has become an obligatory function of the faith, a fundamental condition without which no amount of devotion to Allah and good deeds will be of any use.

 

The occasion of Revelation of the blessed Verses 23-26 is mentioned in Tafsīr Majma' al-Bayān as per which it is narrated from the Noble Prophet of Islam (SAW) that when he arrived in Medina, the pillars of the Islamic faith were fortified. The Helpers (Ansār) said: “We will go to the Noble Prophet (SAW) and will tell him if he has financial needs, our property will unconditionally be at your disposal.” When he was informed of their offer, the Verse: “Tell them that I do not expect any remuneration but the love for my kith and kin” was revealed. The Noble Prophet (SAW) recited the blessed Verse to them and said: “Love my relatives after my demise.” They left his presence with satisfaction and happiness, but hypocrites accused him of attributing his own claims to God Almighty saying that he expects them to be responsible to his relatives following his demise. Then the next Verse was revealed: “Why do you say that he attributed false claims to Allah?” The Noble Prophet sent for them and recited the Verse to them. Some of them regretted their false claim, grieved, and wept. Then the third Verse was revealed: “But He is the One Who accepts the repentance of His servants.” The Noble Prophet (SAW) sent for them and bore them the glad tiding that their sincere repentance had been accepted by God Almighty.

To express the greatness of this Reward, the blessed Verse in question further adds: “That is [the great Bounty] whereof Allah gives glad tidings to His servants who believe and do righteous good deeds.” Such glad tidings aim at alleviating the pains of obedience to God Almighty, struggling against

concupiscent desires, and jihad against enemies. They also encourage them to proceed with more vigor in vicissitudes and hardships in this life for the attainment of Divine Satisfaction.

Since imparting the Divine Call by the Noble Prophet of Islam (SAW) led some people to misunderstanding as to his expecting remunerations for the same, he is addressed thus: “Say: ‘I do not expect any reward from you for imparting the Divine Call but to love my relatives.’” As it will be discussed in details below, love for his relatives alludes to the question of the Divine Guardianship and Leadership of the Infallible Imams (AS) as descendants of the Noble Prophet of Islam (SAW). It is actually the continuity of the Guardianship of the Noble Prophet (SAW) whose acknowledgement evidently leads to the happiness of mankind and they shall reap the rewards thereof.

 

It is worthy of note that Qur'anic exegets raise many a discussion and interpretation regarding the blessed Verse. Taking an objective glance at such discussions and interpretations reveals that owing to diverse motives they have deviated from the fundamental meaning of the Verse and have opted for possibilities inconsistent with the contextual meaning of the Verse and narrative and historical evidence. All in all, three well-known interpretations have been provided for the Verse in question:

As mentioned above, the term dhawī al-qurbā indicates the relatives of the Noble Prophet (SAW) and love for them may serve as a means of acknowledging the Imamate and leadership of the Infallible Imams (AS) as descendants of the Noble Prophet (SAW) and as a support for imparting the Divine Call. Some of the earlier exegets and all Shī'ī ones have opted for the meaning in question and many a tradition have been narrated by Shī'ī and Sunnī scholars in this vein which will be mentioned below.

 

The blessed Verse intends to say that the Reward of Prophethood is to favor the affairs which call man unto nearness to God Almighty. The interpretation opted by some of Sunnī exegets is by no means consistent with the literal meaning of the Verse since taking this interpretations into account, the Verse would mean: “I ask you to love obedience to God Almighty and develop a liking for it,” whereas it is supposed to say that I expect you to obey God Almighty rather than love for God. Furthermore, there was not a single person among the audience of the Verse who did not want to come closer to God, even polytheists were interested to approach God and they principally regarded idolatry as a means of the same.

The Verse intends to say that you have your relatives as the reward of Prophethood. Take care of your blood relatives. This interpretation is quite inconsistent with the Prophetic Call and its Reward, since loving one’s relatives has nothing to do with assisting the Noble Prophet (SAW) and it may not be regarded as the Reward for imparting his Prophetic Call.

Now, the best way to further familiarize ourselves with the true contextual meaning of the Verse is to take into account other Qur'anic Verses. It is reflected in many a Qur'anic Verse that Prophets expected no remuneration from people for imparting the Divine Message, but they solely expected God Almighty to Reward them. There are different interpretations about the Noble Prophet’s (SAW) Reward. Mention is made of the Reward elsewhere in the Holy Qur'an, for instance, “Say [O Muhammad!]: ‘Whatever reward I might have asked of you is ours. My Reward is from

Allah only, and He is a Witness over all things’” (34:47); “Say [O Muhammad!]: ‘I expect no reward from you for imparting the Divine Call unless from those who want to take the Path toward their Lord’”; “Say [O Muhammad!]: ‘No reward do I ask of you for this [the Prophetic Call], nor am I one of those who impose anything on you’” (38:86). Taking into account the three Verses and the One in question, we may easily make a conclusion: expectation of remuneration is totally negated in one of the Verses, but another says: “unless from those who want to take the Path toward their Lord.” The third Verse says: “The reward which I have asked from you is for your own selves.” Finally, the blessed Verse in question says:” Loving [my] close relatives is the reward of my Prophetic Call,” in other words, what he expects have the following characteristics: He is not supposed to reap the fruits of such love but such love paves their path toward God Almighty.

It is worthy of note that the blessed Verse in question makes a reference to the continuity of the Prophetic doctrine by the Divine Guardians who are his Infallible successors and descendants. The question of loving them serves as the basis of the nexus which is explicitly mentioned in the Verse. It would be of interest to say that besides the Verse in question, the word close relatives (qurbā) is attested fifteen times in the Holy Qur'an, but it is not known why some people insist that the word in this context designates “closeness to Allah” and thereby turn away from the denotative meaning as attested throughout the Holy Qur'an.

It is also noteworthy that the Verse further adds: “And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof. Verily, Allah is Oft-Forgiving, Most Ready to appreciate [the deeds of those obedient to Him].” The most exalted excellence for man is to

obey Divine leaders, love them, proceed on their path, inquire about ambiguous issues and ask for their expositions, regard their deeds as the standards of his own, and set their manners as his models.

The aforesaid interpretation is substantiated by many a Prophetic tradition attested in Sunnī and Shī'ī sources which all indicate that the phrase “close relatives” is applied to his Ahl al-Bayt and his kith and kin, instances of which include:

In his Fadā'il al-Sahāba, Ahmad narrates thus on the authority of Sa'īd ibn Jubayr who in turn narrates from 'Àmir: “When the Verse ‘Say [O Muhammad! Say unto people]: ‘No reward do I ask of you for this [Divine Call] except to be kind to my close relatives’ was revealed, the Companions of the Prophet (SAW) said unto him: ‘O Messenger of Allah! Who are your relatives whose love is incumbent upon us?’ He replied: ‘'Alī and FāTima and their two sons (AS).’ He reiterated the sentence thrice.” [1]

It is narrated from Imam 'Alī ibn al-Husayn (AS) in Mustadrak al-Sahīhayn that when Imam 'Alī, the Commander of the Faithful (AS), was martyred, Hasan ibn 'Alī delivered a sermon, in which he said: “I am from a family whose love is incumbent upon all Muslims by God Almighty and He said unto His Prophet (AS): ‘Say [O Muhammad! Say unto people]: ‘No reward do I ask of you for this [Divine Call] except to be kind to my close relatives.’ Acquisition of the good is a reference to being kind to Ahl al-Bayt.” [2]

 

 

[1] Ihqāq al-Haqq, vol. 3, p. 2. Qurtubī also cites the tradition under the Verse in question (vol. 8, p. 5843). [2] Mustadrak al-Sahīhayn, vol. 3, p. 2. Muhibb al-Dīn Tabarī in Dhakhā'ir (p. 37) and Ibn Hajar in his Sawāa'iq (p. 101) have also cited the tradition.

 

In his Durr al-Manthūr under the Verse in question, Suyūtī narrates from Mujāhid who in turn narrates from Ibn

'Abbās that the Noble Prophet was asked as to the interpretation of the Verse “No reward do I ask of you for this [Divine Call] except to be kind to my close relatives” and he replied: “It means to say that preserve my right regarding my Ahl al-Bayt and be kind to them because of me.”[1] Thus it becomes evident that what is narrated from Ibn 'Abbās by others in a different manner as per which the Noble Prophet’s (SAW) safety had been due to his relation to different Arab tribes is not certain since as mentioned above, counter-traditions have been narrated from Ibn 'Abbās.

In his Tafsīr (“Exegesis”), Ibn Jarīr Tabarī narrates on the authorities of Sa'īd ibn Jubayr and 'Umar ibn Shū'ayb that the Verse in question indicates the relatives of the Prophet (SAW). [2]

Quoting Hākim Haskānī’s (a well-known Sunnī exeget and traditionist) Shawāhid al-Tanzīl, Tabarsī narrates from Abī Umāma Bāhilī that the Noble Prophet of Islam (SAW) said: “God Almighty created Prophets from different trees, but He has created me and 'Alī (AS) from the same tree. I am the trunk and 'Alī is the branch of the tree and FāTima (AS) causes the tree to thrive and Hasan and Husayn (AS) are the fruits thereof and the Shī'ī, our followers, are its leaves … Even if someone worships God Almighty between Safā and Marwa for three thousand years such that he will be likened to an old water skin but he fails to love us, God Almighty will cast him on his face onto the Fire.” Then the Noble Prophet (SAW) recited the Verse: “No reward do I ask of you for this [Divine Call] except to be kind to my close relatives.” It is worthy of note that the tradition was so well-known that

the famous poet, Kumayt, alludes to it: “We have found for you (the Family of the Noble Prophet) a Verse in HM Chapters which is interpreted by those who conceal their beliefs out of discretion in duress and it is explicitly expressed by those who evidently express their beliefs.” [1]

Thus quotes Suyūtī in al-Durr al-Manthūr from Ibn Jarīr who in his turn narrates on the authority of Abī Daylam: “When 'Alī ibn al-Husayn was captured and held at the gate of Damascus, a certain man from Shām said: “God bless that He killed and eradicated you.” 'Alī ibn Husayn replied: “Have you read the Qur'an?” He said: “Yes.” 'Alī ibn Husayn inquired: “Have you read the Chapter HM?” He said: “No.” 'Alī asked him: “Have you not read the Verse ‘No reward do I ask of you for this [Divine Call] except to be kind to my close relatives?’” The man asked: “Are you the ones referred to in the Verse?” 'Alī replied: “Yes.” [2]

In his Kashshāf, Zamakhsharī quotes a tradition which is also cited on his authority by Fakhr Rāzī and Qurtubī in their exegetic works. The tradition explicitly expresses the excellence of the family of the Prophet (SAW) and the significance of the love for them, saying: “The Messenger of Allah (SAW) said: “One who passes away with the love of the family of Muhammad (SAW) is a martyr. Beware that such person passes away with repentance. Beware that he passes away as a perfect believer. Beware that when he dies, the angel of death bears glad tidings to the people of Paradise and the angels in charge of questioning the deceased in purgatory bear him glad tidings. Beware that such person will be taken to Paradise with respect such that a bride is taken to the bridegroom. Beware that two gates will be opened in his grave to Paradise. Beware that his grave shall be the place of worship for the angels of Mercy. Beware that such person passes away according to the practice of the Muslim community. Beware that one who passes away with enmity against the family of the Prophet (SAW) will enter the desert of Resurrection with a sign on his forehead which reads: ‘Disappointed from Divine Mercy.’ Beware that one who passes away with a grudge against the family of the Prophet (SAW) dies as a disbeliever. Beware that such person will not smell the fragrance of Paradise.” Tafsīr Kashshāf, vol. 4, pp. 220-221; Fakhr Rāzī, vol. 27, pp. 165-166; Tafsīr Qurtubī, vol. 8, p. 5843. Tafsīr Thaa'labī, under the blessed Verse in question, apud al-Murājaa'āt, no. 19.

 

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