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Aabiss_Shakari

Hazrat Ali (as) Versus Shaikhain Before Quran

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I'd only like to quote Mevlana Jalaluddin Rumi's farsi sheyr on this, he says:

Too haqiqat ra che dani jahile

Too giriftar-e-abubakr-o-Ali

You are unware of the truth?, filled with ignorance;

You still compare Ali (as) with abubakr [huh :dry: ].

There is no comparision between the noor of Allah and a man, ignorant.

Edited by zuhair_naqvi

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I'd only like to quote Mevlana Jalaluddin Rumi's farsi sheyr on this, he says:

Too haqiqat ra che dani jahile

Too giriftar-e-abubakr-o-Ali

You are unware of the truth?, filled with ignorance;

You still compare Ali (as) with abubakr [huh :dry: ].

There is no comparision between the noor of Allah and a man, ignorant.

LOL jazakalllah bro but that's so off-topic.

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I'd only like to quote Mevlana Jalaluddin Rumi's farsi sheyr on this, he says:

Too haqiqat ra che dani jahile

Too giriftar-e-abubakr-o-Ali

You are unware of the truth?, filled with ignorance;

You still compare Ali (as) with abubakr [huh :dry: ].

There is no comparision between the noor of Allah and a man, ignorant.

simply superb :)

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since were still on surah al baqara (stop jumping ahead guys!!!!) i found this on the interweb:

[2:269] He grant the wisdom to whomsoever He will, and he who have been granted wisdom hath been given abundant good; and none shall mind it save those endowed with wisdom.

In the above verse the word “Wisdom” implies the best knowledge seeking to act with fullness and soundness of one’s own conscience. True knowledge is spiritual illumination or divine guidance worked through the grace of God as and when the necessity occurs. This being the active result of the constant seeking for it by those who obtained nearness to the All mighty

It is held by many Sunni scholars, that this verse was revealed for Imam Ali ( as ). It is not surprising that, such a unique gift ( of being granted wisdom ) is inspiration (Ilhaam) which is conferred upon the purified ones.

Shawahid al Tanzeel ( Allama Haskani ), v 1 p 106

Al Bidahiya wan Nihayiah, v 7 p 359 with a tradition from the Holy Prophet ( pbuh&f )

Wisdom has been divided into 10 ( ten ) parts, and 9 (nine) of these are possessed by Ali, and the remaining has been divided among the rest of the people.

Kanz al Ummal, v 6 p 154

Asadul Bilagha, v 4 p 22 and v 1 p 22

Kitabul Sagheer, p 15

Manaqib Khawarizmi, p 49

Dhakhair al Uqba, p 78

Musnad of Ahmed Hanbal, v 1 pages 140 and 185

Maqtal Hussain, v 1 p 43

Lets see what my fave source tafsir al mizan says about this ayat

QUR’AN : He grants wisdom to whom He pleases:

"al-Ita’" (is to grant, to give). "al-Hikmah" (wisdom) is on paradigm of fi‘lah which denotes a species or a variety of it. Its literal meaning will, therefore, be a sort of precision and perfection, or a species of perfect and precise thing in which there is no defect or flaw. Mostly it is used for intellectual cognition that is true and not liable to falsehood and error at all.

This sentence shows that what has preceded it (spending, its causes and its good effects on human life) is based on wisdom. al-hikmah (wisdom) is a true proposition, conforming to the facts; it contains the bliss and felicity of man, because it clarifies the divine realities concerning the origin and the end of the world and mankind, and explains the principles of the physical world in-as-much as it touches on human bliss and felicity; it includes the fundamental truths of nature upon which are based the laws of religion.

QUR’AN: And whoever is granted wisdom, he indeed is given a great good:

The meaning is clear. The sentence is in the passive voice, although the preceding sentence has clearly said that it is Allah Who grants wisdom; this passive voice has been used to show that wisdom, in itself, is the source of a great good; whoever gets it, is bound to get that great good; and that good is not only because wisdom is given by Allah. If "giving" is attributed to Allah it does not necessarily mean that the thing given is good, or that it will end in good. Allah says about the Qur’an:. . . and We had given him of the treasures, so much that its keys would certainly weigh down a company of men possessed of strength . . . Thus We made the earth to swallow up him and his abode, so he has no body of helpers to assist him against Allah . . . (28:76-81).

The verse attributes "great good" to wisdom, instead of unqualified "good", although wisdom has a high status and a great splendor. It was to show that every affair depends, for its good end, on the care and help of Allah; and that blessings and bliss is good only when its end is good.

QUR'AN: And none but men of understanding mind:

"al-Lubb" (literally means kernel, the softer part within hard shell). It is used in the meaning of al-‘aql understanding because understanding has the same position vis-à-vis the man as the kernel has vis-à-vis its hard shell. It is used in this very meaning in the Qur’an. The use of the noun al-‘aql with the meaning of understanding, seems to be of a later origin; that is why it has not been used in this form in the Qur’an; although its verb have often been used, for example, "ya‘qilun" (they understand). "at­Tadhakkur" means to remember, to mind. It means going from a conclusion to its premises or from the premises to their conclusion. The verse shows that wisdom depends on minding, which in its turn depends on understanding. There is no wisdom where there is no understanding. Some details about understanding have been given earlier in the discussion about the words used for perception.

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Unfortunately, even a single verse of Holy Quran along with Saying of Prophet (pbuh) or even Shaikhain themselves (claiming that such and such verse was revealed in my praise) has been mentioned. This itself exposes the true position of man made so-called Khilafah.

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I'd only like to quote Mevlana Jalaluddin Rumi's farsi sheyr on this, he says:

Too haqiqat ra che dani jahile

Too giriftar-e-abubakr-o-Ali

You are unware of the truth?, filled with ignorance;

You still compare Ali (as) with abubakr [huh :dry: ].

There is no comparision between the noor of Allah and a man, ignorant.

Jazak Allah nice Sheyr :). I believe your comments about being ignorant are not towards me :) but towards those who believe that Shaikhain were superior to Ali (as). I am just challenging them.

[Pickthal 3:61] And whoso disputeth with thee concerning him, after the knowledge which hath come unto thee, say (unto him): Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie.

This verse refers to the well-known event of mubahilah mentioned in every book of history, traditions and tafsir written by Muslim scholars.

The Holy Prophet was sending invitations to all to accept the true religion of Allah. Tribe after tribe, region after region, were coming into the fold of Islam. One such invitation was sent to the Christians of Najran, a town in Yemen, in the 9th year of Hijra. A deputation of 60 scholars came to discuss the matter with the Holy Prophet. Abdul Masih, the chief monk, asked him as to who was the father of Isa, thinking that the Holy Prophet would accept (God as the father of Isa. Verse 59 of this surah was revealed and presented to the Christians as a reply but they did not listen to reason. Then this verse was revealed to call them to a spiritual contest by invoking the curse of Allah on the liars mubahilah. The Christians agreed to this contest.

Early next morning, the 24th of the month of Dhilhijjah, the Holy Prophet sent Salman to the selected site, outside the city area, to set up a shelter for those whom he would take with him, as his sons, women and selves.

A large number of companions assembled in the masjid, making themselves available for the selection. On the opposite side of the field, selected for the contest, the Christians, with their selected men, women and children appeared on the scene.

At the appointed hour, a huge crowd, standing in wait, saw the Holy Prophet coming in, Imam Husayn in his arms, Imam Hasan holding his index finger, walking beside him, Bibi Fatimah Zahra, close to his heels and Imam Ali just behind her-as his sons, women, and selves. It should be noted that although there was provision for "women" and "selves" the Holy Prophet selected one "woman" and one "self"-Fatimah and Ali, because there was no woman and no man among his followers at that time who could be brought into the contest of invoking the curse of Allah on the liars. They alone were the truthful ones. (see commentary of al Tawbah: 119).

The Holy Prophet raised his hands to the heaven and said:

"O my Lord! These are the people of my house".

The chief monk looked up and down at the faces of the Pure Five (Panjatan Pak), from whom emanated a radiant and brilliant glow; and this sight filled him with awe and anguish. He cried out aloud:

"By Jesus! I see the faces that if they turn upward to the heavens and pray, the mountains shall move. Believers in Jesus of Nazareth, I tell you the truth. Should you fail to come to some agreement with Muhammad, he, along with the godly souls with him, shall wipe out your existence for ever, should they invoke the curse of God on you."

The Christians saw the wisdom of their chief and readily agreed to arrive at a settlement. As there is no compulsion in religion (Baqarah 256), the Holy Prophet gave them complete freedom to practise their faith. He also agreed to protect their lives and possessions; and for this service the Christians consented to pay a nominal fee (Jizya). It was an extraordinary manifestation of the glory of Islam; therefore, the followers of Muhammad and ali Muhammad celebrate this unique blessings of Allah (bestowed on the Ahl ul Bayt) as a "thanksgiving" occasion of great joy and comfort.

Many Muslim scholars, commentators and traditionists whom the ummah acclaim with one voice, have given the details of this event with following conclusions:

(1) The seriousness of the occasion demanded absolute purity, physical as well as spiritual, to take part in the fateful event.

(2) Only the best of Allah's creations (the Ahl ul Bayt) were selected by the Holy Prophet under Allah's guidance.

(3) It, beyond all doubts, established the purity, the truthfulness and the sublime holiness of the Ahl ul Bayt.

(4) It also unquestionably confirmed as to who were the members of the family of the Holy Prophet.

(References:- Mahmud bin Umar Zamakhshari in al Khashshaf; Fakhr al Din al Razi in Tafsir Kabir; Jalal al Din al Suyuti in Tafsir Durr al Manthur; Tafsir Baydawi; Tafsir Nafsi; Tafsir Ibna Kathir; Sahih al Muslim and Sahih al Tirmidhi.)

A very large number of Muslims (and also nonmuslims) witnessed the contest and came to know that Ali, Fatimah, Hasan and Husayn were the "Ahlul Bayt" addressed in verse 33 of al Ahzab, known as ayah al tat-hir or the verse of purification.

In this verse, the divine command allows the Holy prophet to take with him "sons", "women" and "selves"; therefore, had there been "women" and "selves" worthy to be selected for this symbolic contest, among his companions, he would certainly have selected them, but as it was seen by one and all, only Fatimah and Ali (and their two sons) were chosen, because none of the anxiously waiting companions (among whom were the three caliphs and the wives of the Holy Prophet) was truthful or so thoroughly purified as to deserve selection for an event which was divinely decreed in order to also make known the true successors of the Holy Prophet.

The word anfus is the plural of nafs which means soul or self. When used in relation to an individual, it implies another being of the same identity with complete unity in equality; therefore, one is the true reflection of the other in thought, action and status, to the extent that at any occasion or for any purpose, any one of them can represent the other. Even if the word nafs is interpreted as "the people", it is clear that Ali alone is "the people" of the Holy Prophet.

After the departure of the Holy Prophet, within a year, the symbolic event of mubahilah was ignored by his followers. The house of Fatimah was set on fire. A well-known companion kicked the door of her house which fell on her. The injury caused by the falling door finally killed her. In view of the following saying (Sahih Bukhari-Vol. 2, page 206) of the Holy Prophet her killer stands condemned for ever:

"Fatimah is my flesh and blood, whoso causes suffering to her in fact causes suffering to me. He who has pained me in fact has pained Allah; and, indeed, he is a disbeliever", said the Holy Prophet in the light of verse 57 of al Ahzab.

It happened when a large crowd under the leadership of the above said companion came to arrest Ali ibna abi Talib, the nafs of the Holy Prophet, his brother, his vicegerent and his successor, who was deprived of his rightful mission to administer the affairs of the ummah, after the Holy Prophet, so as to enable some to distort and corrupt the true religion of Allah and utilise its name to enforce tyranny, injustice and ignorance of the pagan days. Finally Ali was killed in the masjid of Kufa when he was praying the fajr salat. Imam Hasan was killed by a deadly poison administered by a woman hired by Mu-awiyah bin Abu Sufyan. Imam Husayn, along with his friends and relatives, was killed in the desert of Karbala, by the army of Yazid bin Mu-awiyah, and the ladies and the children of the house of the Holy Prophet were held captive, taken from town to town, tortured and harassed. The body of the martyred Imam was left unburied for several days. The perpetrators of this tyranny and injustice were those who had seen with their own eyes Imam Hasan and Imam Husayn going to the contest with the Holy Prophet as his sons on the day of mabahilah.

The followers of the Ahlul Bayt are on the path of truth, and their enemies are the upholders of falsehood, but strangely so, those who follow the true path are described as dissenters, and on this basis have been harassed, persecuted and killed by those who denied, belied and ignored not only the ayah al mabahilah and ayah al tat-hir but also many such verses of the Quran and clear traditions of the Holy Prophet. The followers of the Ahl ul Bayt have been suffering death and destruction on account of their adherence to the true path, at the hands of the enemies of the Holy Prophet and his holy Ahl ul Bayt, yet they never give up their faith because neither they longed for worldly possessions nor they feared death and destruction, in the true tradition of their Imams.

(1) When reason and facts failed to convince the opponents, the medium of mubahilah (prayer to curse the liars) had to be used. It was a test of the truthfulness of the persons chosen to establish the truth and carry out the divine mission.

(2) The nearest and the dearest have to be exposed to danger.

(3) The nearest and the dearest of a prophet (who has devoted himself and whatever belonged to him to Allah and has been purified from all likes and dislikes based upon self interest, mundane desires and carnal passions) must naturally be of his class and quality in devotion and purification.

(4) According to verse 46 of al Ahzab the Holy Prophet was a summoner unto Allah by His permission; therefore, it was not his choice but Allah's will to summon a certain class of people to invoke the curse of Allah on the liars.

(5) Right from the commencement of his mission to the last moment of his departure from this world, the Holy Prophet called only Ali on all important occasions.

(a) He called the ten year old Ali at the time of making known his mission.

(B) At the time of inviting his tribe to the worship of one Allah, it was the thirteen year old Ali who gave answer to the call of the last prophet of Allah.

© At the time of migration from Makka to Madina, he called Ali and asked him to lie down on his bed to face his enemies, who had planned to kill him during that night, and Ali wholeheartedly agreed to give his life to save the messenger of Allah.

(d) It was Ali, who was designated, as his executor of wil1, to return the deposits entrusted by the residents of Makka to the al-amin prophet after the Holy Prophet migrated to Madina.

(e) In the battle of Badr, Ali was asked by him to fight and repulse the hordes of enemy soldiers when many of his companions were quietly watching the fighting from a safe distance.

(f) In the battle of Uhad, when the enemy had an upper hand and the danger to the Holy Prophet's life was imminent, because all his companions had run away from the battlefield and disappeared, it was Ali who stood by the Holy Prophet and brought to naught all the plans of the enemy.

(g) In the battle of Khundaq, Ali was called, as the embodiment of faith to fight against the incarnation of disbelief, Amr bin Abdwud, to win victory for the disheartened Muslims.

(h) In Khaybar, when all the companions of the Holy Prophet tried and failed to subdue the enemy, Ali was called to come to the rescue of the deficient and depressed Muslims and conquer the fort of Khaybar single-handedly.

(i) At the time of going to Tabuk, the Holy Prophet designated Ali, as his vicegerent, to take charge of the affairs in Madina, saying that Ali was to him as Harun was to Musa.

(j) Ali was called to preach the verses of al Barat which contain complete disassociation from idolatry, because only he or the Holy Prophet, according to the command of Allah, were competent to convey them to the people (on account of exact similarity or equality between the two). So Ali went to Makka and relieved Abu Bakr who had earlier been sent to do this job.

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you know, even though sunni and shia hadiths on mubahila could fill libraries on their own, my mammu went to saudi last year for hajj, and visited a random place where loads of pilgrims were congregating. a tour guide said "this is the place where umar (did something, i forget)" and all the sunnis were reading takbir again and again, my mammu said "durr laanat" under his voice but a guy heard him and realised he was a shia, and said "theyre lying brother, this land has nothing to do with umar at all, it is the place of mubahila".

moral of the story - salafis have covered it up even though sunnis and shias are united in it.

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[Pickthal 3:103] And hold fast, all of you together, to the cable of Allah, and do not separate. And remember Allah's favour unto you: How ye were enemies and He made friendship between your hearts so that ye became as brothers by His grace; and (how) ye were upon the brink of an abyss of fire, and He did save you from it. Thus Allah maketh clear His revelations unto you, that haply ye may be guided

"Hold fast, all of you together, to the cord of Allah"-gives a mental impression that a rope is hanging from the heaven so that those who are lying down on the ground (earth) may climb up, by holding it, in the presence of the Lord to seek His nearness.

Abu Sa-id Khudri reports that he heard the Holy Prophet saying:

I leave behind me, among you, two ropes. If my people hold fast to these two ropes, after me, they shall not go astray. They are the book of Allah, hung from the heaven unto the earth, and my Ahl ul Bayt. One of them is greater than the other. Be it known that these two shall never be separated from each other; and joined together, they shall meet me at the spring of Kawthar.

(Tafsir Kabir and Durr al Manthur) The other similar declaration of the Holy Prophet, known as hadith al thaqalayn, has been mentioned on page 6.

The Holy Prophet has also said:

My Ahl ul Bayt, among you, are like the ark of Nuh. He who sails on it will be safe, but he who holds back shall perish.

There are several traditions of the Holy Prophet, mentioned on page 5 and 6, which confirm, beyond doubt, that Muhammad and ali Muhammad were the natiq Quran and the revealed book of Allah is the samit Quran.

The Holy Prophet has said:

Verily the Quran has been revealed in seven letters. There is no letter which has not an evident and a latent meaning; and verily Ali knows the evident as well as the latent.

(Itiqan-Sahih Bukhari)

The holding fast to the book of Allah and "Muhammad and ali Muhammad" means total attachment with and devotion to them because all good generates from this act which enables man to rise upward and reach nearness to Allah. The life of the Holy Prophet and his Ahl ul Bayt is the best example of the teachings of the Quran.

"Do not become disunited"-Those who rely on and make use of theories and methods formulated and put in practice by mortal men, by avoiding or neglecting the commandments of Allah and the teachings of the Holy Prophet and his Ahl ul Bayt, are bound to go astray and create discord and disagreement among the united community of the believers.

This sentence warns the Muslims not to misinterpret the verses of the Quran or have doubts about the authority of the Holy Prophet and his Ahl ul Bayt to explain the true meanings of the word of Allah, because these two are the inseparably interwoven cord of Allah; else they will be divided into several sects. So to remain on the right path shown by the Holy Prophet follow him and his Ahl ul Bayt in letter and spirit.

In Minhaj al Sadiqin it is written that once, Jalut, the chief rabbi, along with some of his very learned disciples, came to Ali ibna abi Talib to prove that Islam was not a true religion of God.

The first question Ali asked was:

"Do you know the number of sects the followers of Musa were divided into after his departure?"

"I will have to refer to the book", he replied.

"You are a rabbi, yet do not know what is written in your book. What will you do if your book is lost?" Ali asked.

Jalut referred to his book and said that there were 45 sects.

"You are wrong. I know the Tawrat and the Injil. The followers of Musa were divided into 71 sects, out of which only one is on the right path. Also the followers of Isa were divided into 71 sects, out of which only one is on the right path. The followers of our prophet will be divided into 73 sects, out of which only one will be on the right path and the rest will be among the losers."

Earlier the Holy Prophet had also said the same about his and Musa's followers. When asked as-to which sect of his followers is on the right path, he put his hand on the shoulder of Ali and said:

"This man and his descendants and their followers." Then he recited this verse:

"You became brothers by His grace"-Deadly warfare in pre-islamic Arabia has been proverbial, and pagan Arabia, divided into hostile clans and tribes, presented the sight of a veritable armed camp. In the time of ignorance, hostility was embittered with the rancour of civil faction. The recital of an obsolete feud, in prose or verse, was sufficient to rekindle the same passion among the descendants of the hostile tribes. In private life, every man, at best every family, was the judge and avenger of its own cause. A petty affront or unpremeditated blow involved whole tribes and tracts of country in protracted and bloody strife. It was the Holy Prophet who introduced and implanted into the anarchical society of his time sentiments of brotherhood, sense of meaningful life and consciousness of rights and duties towards one another. In this way the Holy Prophet united together classes and tribes that hitherto had been continually at feud with one another. Within a brief span of time, he called forth out of uncompromising material a nation never united before, bound in common faith, suppressing every distinction of race and kindred, and regarding each other as brothers, by active efforts and the immaculate pattern of his personal way of life, which mere preaching could never accomplish. It was the genius of the Holy Prophet which not only united wild enemies to create a universal brotherhood composed of all men of every race, who would obey and worship one God and follow the teachings and guidance of His prophet, but also made them vie with each other in generous emulation of courage and fidelity.

"Haply or so that" indicate that the creation of brotherhood was not an end in itself, but it was a pre-requisite to follow the true guidance kept alive through the holy Ahl ul Bayt, in every age, till the day of resurrection.

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wow man, great posts(Masha Allah), may Allah bless you all. Where have all the sunnis gone lovers of the shaikhs?

jo janta hee nahee ishq e muratza(a.s) kia hai

phir aisay shakhs k jeenay ka faida kia hai

jissay nabi(s.w) nay pukara tha apni mushkil mein

ussay jo hum bhee pukarain tu phir bura kia hai

zaban e meesam e tammar he btai geee

sharab e midhat e haider(a.s) ka zaiqa kia hai

kaha Khuda nay namazon kee baat jab aai

baghair hub e Ali(a.s) hai tu faida kia hai

meray lehad mein Ali(a.s) say kaha farishton nay

yeh aap ka hai tu phir is say poochna kia hai

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Khuraam and mual dha mallang may Allah reward you both for uncovering the virtues of Imam Ali (as)... And putting the other two in the dark .

"A sect that can prove it's beliefs from the sources of others, has more right to be followed than the sect that needs to use it's own sources to prove it's beliefe"

YA ALI...............

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[Pickthal 3:110] Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers.

Khayra ummatin means the best group of people. In the light of the Quranic verses and traditions of the Holy Prophet, mentioned in the commentary of various relevant verses in this book, the Ahl ul Bayt are the "best group of people" thoroughly purified by Allah Himself (Ahzab: 33), inseparably attached with the Quran, flesh and blood of the Holy Prophet, who are from him and he is from them (reflecting one and the same light of Allah). Therefore, to harass them is to harass Allah and the Prophet of Allah, for which Allah curses such people in this world and the hereafter (Ahzab: 57); and to make less their status or to bring others to their position earns the wrath of Allah (Fatihah: 7).

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Unfortunately Sunni brother could not present even a single verse of Holy Quran about the virtues of Shaikhain proving therein that they were higher in status than Ali (as) but i found one but that is an embarrassment. :)

[Pickthal 3:153] When ye climbed (the hill) and paid no heed to anyone, while the messenger, in your rear, was calling you (to fight). Therefor He rewarded you grief for (his) grief, that (He might teach) you not to sorrow either for that which ye missed or for that which befell you. Allah is Informed of what ye do.

The names of those who ran off and did not turn back to look, though the Holy Prophet was calling them from the rear, have been given in Tarikh Tabari, Tarikh Khamis by Husayn Dayarbakri, Tarikh Kamil by Ibn Athir, Izalatul Khifa by Shah Waliullah, and Al-Faruq by Shibli. :)

While on the other hand Ali (as) and Hamza (as) extirpated the enemy but, when the victory was in sight, the Muslims fell to plundering the enemy's camp, by casting the Holy Prophet's strict injunction to the winds. This "worldliness" put them in an awkward position. Fearing total destruction they ran away to save their lives, and failed in the test Allah planned for them. There were they who desired this world. There were some who desired the hereafter, so, on account of their steadfastness and readiness to die in the cause of Allah, He forgave all of them and through Ali, as asadullah, created terror in the hearts of the enemy soldiers who made a hasty retreat in spite of having an upper hand.

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sorry bro khurram can i just back track to surah al baqarah? i havent finished with it yet :) ive heard there are 300 ayats in praise of maula ali i bet we will be able to dig up more lol

[shakir 2:255] Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

and heres the commentary

"Who can intercede with Him, except by His permission?" implies that though Allah is the almighty and the absolute sovereign but as He is also the merciful, the compassionate, He has given permission to "Muhammad and Ali Muhammad", the thoroughly purified, to intercede on behalf of the sinners. The issue of intercession has been dealt with in detail in the commentary of verse 48 of this surah.....

[shakir 2:48] And be on your guard against a day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped.

i found it here

If "nor shall intercession be accepted" is not understood by knowing its particular use in this verse, and by making reference to other verses of the Quran in this connection, every ordinary reader comes to a wrong conclusion.

Allah has prescribed for Himself mercy (An-am: 12 and 54), and says in verse 87 of Yusuf that verily, none despairs of Allah's mercy save disbelieving people. The just Allah is also the merciful Lord. His mercy conditions His justice.

The verses, which make certain that in the divine scheme of reward and punishment the "institution" of intercession has been firmly established, are quoted below:

Who can intercede with Him, except by His permission.

(BAQARAH: 255)

They shall have no power of intercession, save he who has taken a promise from the merciful.

(MARYAM: 87)

On that day no intercession avails, save (that of) him to whom the merciful has given permission and whose word He accepts.

(TAHA: 109)

There is no intercessor save after His permission;

(YUNUS: 3)

There are several such verses in the Quran which prove untrue the theory of non-availability of intercession propagated by a misguided school of thought among the Muslims.

The Holy Prophet and the thoroughly purified Imams (Ahzab: 33) are those upon whom Allah has bestowed (an-amta alayhim - Fatihah :7) the power of intercession.

The word shafa (to pair or to join a thing to its like) is the root of shafa-at, which means intercession. It can be favourable or unfavourable, as per verse 85 of al Nisa. It signifies the loving attachment of a person with his ideal or model whom he follows. On the day of judgement the wicked and the virtuous will be separated, therefore, it will be a day of pairing of the souls according to their affinity and attachment in this world - "remember the day when We will summon every people with their Imam (leader)", says verse 71 of Bani Israil.

The inadmissibility of intercession here is in the case of those who not only do not avoid evil but make a choice of wickedness as their mode of life; which is the direct result of their wilful rejection of the path of the thoroughly purified, adherence to whose guidance would have saved them from eternal damnation.

It is this despair of the non-availability of Allah's mercy which had compelled the founders of the Christian Church to invent the doctrine of atonement - God, in order to pardon man, in spite of His justice, incarnated Himself into the form a begotten son, called Jesus, and then got Himself killed so that the price of the sins of man be paid. This unreasonable idea of redemption gives man licence to sin as and when he likes.

here is the pooya ali commentary

The word yawm, in this verse, refers to the life of the hereafter which includes the term of life beginning with the departure of the soul till the final resurrection. In some verses of the Quran it is said that every human being will undergo a trial on the day of final resurrection as an individual, whereas some other verses suggest groups of people, along with their leaders, will come before the Lord. According to some verses the wicked will be condemned without being permitted to put forward their lame excuses, whereas other state that some of the wicked will accuse their leaders for misleading them. There is no contradiction. In fact there are several varying stages in the intermediary period as well as in the final phase. The examination of every soul according to its individual deeds may differ from the accountability of its social behaviour. A man may be condemned as an individual but on account of his attachment to the divinely chosen wasilah (support and influence), he may be redeemed. The Quran, in many places, asserts the effectiveness of intercession, therefore, the negation here either refers to a particular condition or to the fact that no intercession offered by a soul on its own behalf shall be accepted. Only those who have been authorised by Allah shall have the right to intercede.

The wavering between belief and disbelief by the Bani Israil is also visible among the followers of other prophets. All the messengers of Allah patiently put up with this kind of attitude in order to check desertion in the early stages of the propagation of the faith. Drift from the truth and reversion to falsehood was discouraged, and the doors of repentance were kept open, but only a few took advantage of the leniency.

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still on surah baqarah and the subject of tawassul...i found this snippet:

[2.35] And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.

[2.36] But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time.

[2.37] Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.

"Hadhrath 'Ali narrates that he asked Rasulullah 'Which words did Allah (swt) teach Adam. He (swt) replied 'O Allah I seek repentance through Muhammad and his family".

"Ibn al Najjar narrates that Ibn Abbas asked Rasulullah (s) in connection with the above matter, and Rasul (s) stated, Adam send "Through Muhammad, 'Ali, Fatima, Hasan and Husayn, please accept my repentance. Allah (swt) then accepted his repentance".

Tafseer Durre Manthur Volume 1 pages 60-61 by Imam of Ahlul Sunnah al Hafidh Jaladeen Suyuti

source

also these two sources

this one

and

this one as well

Edited by maula dha mallang

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Glorious Quran Chapter 3 Verse 103

And hold ye fast by the cord of God All together and be not divided ( among yourselves ) ...(Quran 3:103)

Some Sunni scholars and commentators agree that the above verse reflects on the Ahl al bayt. Here are some references

- Thalabi records on his Commentary Tafsir al Kabir from Aban ibn Tabligh that he heard Imam Jafer as Sadiq ( as ) say:

We are the Rope of Allah about whom Allah has said: Hold fast to the Rope of Allah ...

- Shafi'i is reported by Abu Bakr ibn Shabah al Din in Rishfaht al Sadi to have said:

When I saw People carried off Their departure to the sea of error and ignorance

In the name of Allah I boarded the ship of Salvation That is the Ahl al Bayt of Mustafa, the Seal of Prophecy And I caught hold of the Rope of Allah, that is their Love As He commanded us to hold fast to the Rope!

- A tradition from the Holy prophet ( pbuh&f )

I will soon be called away and will have to depart from you, but I leave among you Two ( 2 ) weighty things, the Book of Allah and my descendants. The Book of Allah is like a rope which extends from the heavens to the earth, and my descendants are my people of the house ( my Ahl al Bayt ). The Subtle and the Aware tells me that the two ( 2 ) shall never part company until they come to me at the Pool. So take care how you treat them after me.

As recorded in

- Musnad of Ahmed Hanbal, v 3 p 17

- Musnad of Ahmed Hanbal, v 3 p 26

- Sahih of al Tirmizi, tradition no. 874

- Kanz al Ummal, v 1 p 47, tradition no. 945 ( for the above hadeeth )

- Ghayatul Maryam, p 242

- Yanibul Muwaddah, p 118 -> 119

- Sawaiq al Muhriqah, v 1 chapter 11

- Safinatul Biharij ( Recorded by Allama Qummi from Allama Zamakhsari ) p 193

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[Pickthal 4:59] O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.

"Obey Allah and obey the messenger and the ulil amr (those vested with authority through His messenger)."

The command to obey is infinite-total obedience in all material, religious and spiritual matters, therefore, as this verse clearly signifies, the ulil amr must also be as just, wise and merciful as Allah and the Holy Prophet are, and he who - administers the affairs of mankind should be the khalifatullah (vicegerent of Allah) and the waliallah (representative of Allah whom He chooses after equipping him with His wisdom). A careful study of the above references discloses that Ali, and after him, the remaining eleven Imams, in the progeny of the Holy Prophet, Ali and Fatimah, are the true successors of the Holy Prophet who have been referred to as ulil amr in this verse. So the Shias obey and follow the Holy Prophet and the twelve Imams.

It is irrational and senseless to accept any ruler as ulil amr, otherwise men like Yazid bin Mu-awiya will have to be included in the category of ulil amr; and no sane person would say that Allah has enjoined to obey men like Yazid (prototypes of whom were and are many and in abundance since the departure of the Holy Prophet till today) just as one obeys Allah and the Holy Prophet.

From the event of ashira (feast of the near relatives to carry out the divine command of "warn your tribe of near relatives") to the day at Ghadir Khum, the Holy Prophet repeatedly announced the successorship of Ali, therefore, the first step a true Muslim must take to obey the messenger of Allah is to obey and follow Ali ibn abi Talib. Also refer to the "Right Path" and "Peshawar Nights", published by the Peermohammed Ebrahim Trust or Zahra Publications, because the issue of ulil amr and wali has been discussed in depth in these books with authentic references from the well-known books of tafsir (exegesis) and hadith (traditions) written by the Muslim scholars.

Today the Muslim ummah (from Indonesia to Morocco) is in a quandary, because the theoreticians who directly or indirectly served the interests of the despotic rulers, have presented "the obedience to ruler" (even if he is an usurper, a rogue or a ruffian) as a fundamental of religion (known as the theory of ghlu and ghalba-violence and conquest) by misinterpreting this verse. Such theoreticians are their Imams. There is no way leading to emancipation from terror and exploitation if this theory is not rightly rejected once and for all. It is not possible unless the sincere Muslims submit to the teachings of the Ahl ul Bayt.

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[Pickthal 4:83] And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).

In this verse Allah again invites people to refer to the Holy Prophet and his Ahl ul Bayt all their affairs and problems because they alone know the truth and are authorised to guide; and if they do not, surely they will go astray in the direction of Shaytan.

And had there not been Allah's grace (fadl) and mercy (rahmat) present among the Muslims, they would also have lived in total darkness of infidelity. Fadl and rahmat stand for the Holy Prophet and Ali ibn abi Talib. In the "feast of the near relatives" when the Holy Prophet had said that he had been commanded by Allah to call them to His worship, therefore, who would, among them, testify to his prophethood and join him to support his mission and be his brother, lieutenant, and successor, it was Ali who stood up and offered his services unconditionally. Then the Holy Prophet said, "Verily Ali is my brother and my successor. From this day it has been made obligatory upon everyone to obey the authority of Ali." (Ibn Jarir Tabari, Ahmed ibn Hanbal in his Musnad, Hakim in Mustadrak). So, from the "feast of the near relatives" to 11 Hijra Ali stood by the Holy Prophet and supported him in his divine mission. In 11 Hijra the Holy Prophet declared at Ghadir Khum that of whomsoever he was the lord-master Ali was his lord-master

Ibn Hajar Makki writes in Sawa-iq Muhiraqa that Fadl in verse 54 of al-Nisa refers to the Ahl ul Bayt, and Tabari in Majma ul Bayan confirms it.

Please refer to the commentary of al-Hud: 17 to know the authentic references which say that shahidun and imaman wa rahmatan (witness, guide and mercy) was Imam Ali ibn abi Talib. Also refer to the well-known books of history which clearly mention the decisive role Ali played in the battles of Badr, Uhad, Khandaq, Khaybar and many other wars, to confirm that it was Ali who had saved the Muslim ummah from total destruction. The Holy Prophet showed the right path and Ali guarded it.

Holy Prophet declared that "one strike of Ali, on the day of Khandaq, is superior to all worship of both the worlds," because if this one strike were not dealt there would have been no Muslims on the face of the earth.

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[Pickthal 4:162] But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward.

Verse 49 of al-Ankabut says that the Quran is in the hearts or chests of those who have been endowed with divine knowledge. It is a gift of Allah. No mortal had taught or tutored such men described as rasikhuna fil ilm in this verse. The Holy Prophet, Ali, Fatimah and the Imams in their progeny, historically, had never been taught and tutored by any individual or group, yet the Holy Prophet is the city of knowledge and Ali is its gate. They are the fountainhead of wisdom and indisputable authority on any branch of knowledge, physical as well as spiritual. Although the other human beings have also attained distinction in knowledge and learning but the Holy Prophet and his Ahl ul Bayt are the ultimate in awareness of all the divine laws governing the whole universe.

The Quran clearly states that all the infallible prophets and the messengers of Allah were the bearers of glad tidings and warners in order that there be no plea for mankind against Allah after these messengers had come to them with His commandments and guidance. Although the essence and origin of all revelations were similar, yet, as some of the prophets have been exalted over others (Baqarah: 253), the final message, the Quran, revealed to the last and the most superior messenger of Allah, the Holy Prophet, is complete and perfect in all dimensions and in its scope and application.

Several of the prophets are mentioned by name in the Quran while others are not. "For every people there was a messenger", says verse 36 of al-Nahl and also verse 24 of al-Fatir. All the messengers of Allah gave the glad tidings of the advent of the Holy Prophet. .

Aqa Mahdi Puya says:

Grammatically wal muqimin, like wal rasikhun, is in possessive and objective case, whereas wal mutunuz zakat and wal muminun are in nominative case. All commentators agree that in certain circumstances by giving the form of the possessive and objective case to the verb and the nominative case vice versa, it will receive a distinction for the sake of emphasis. According to a tradition A-isha observed that this is one of the mistakes committed by the scribes who wrote the Quran under the supervision of a committee appointed by Uthman but she and other companions, who used to criticise the government for less important issues did not object to it.

The word Kama implies that in essence the revelation revealed to the Holy Prophet was similar to that which was revealed to other prophets and that he had the experience of all the specific forms and the manners of the revelations used separately for the earlier prophets (see commentary of al-Baqarah: 253). Qaba qawsayni aw adna (two bows or nearer) in verse 9 of al-Najm puts the Holy Prophet on the highest pedestal of the nearest nearness to Allah.

The well-known Persian poet Rumi says:

The holy name of Ahmed bears all the names of the prophets. Since the hundred-per-cent (out-and-out) has come, the lesser than that is certainly with us.

[Pickthal 4:174] O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light.

According to the Ahl ul Bayt burhan (the finest, strongest and most valid evidence which necessarily implies truth and veracity as its consequence or concomitant) is the Holy Prophet.

Aqa Mahdi Puya says:

Nuram mubina (a manifest light) is similar to imamum mubin in verse 12 of Ya Sin. Please refer to the commentary of al-Baqarah: 2 to know how they explain each other. In verses 35 to 38 of al-Nur it is stated that Allah guides unto His light (nur) whom He wills. The light is lit in the houses Allah has allowed to be exalted and His name remembered in them, when His praises are sung morning and evening by men whose attention is never drawn to the worldly gains, nor do they ever cease to remember Him. The light of guidance can never reach any man except through such men. They are the Holy Prophet and his holy Ahl ul Bayt, particularly chosen by Allah after thoroughly purifying them (Ahzab: 33).

Imam Jafar bin Muhammad al-Sadiq said:

Through us (the Ahl ul Bayt) Allah is recognised and worshipped.

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brother khurram jaffri this is truly a wonderful work you are doing..mashallah keep it up. if completed, this will probably one of the most useful threads in shiachat history inshallah

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brother khurram jaffri this is truly a wonderful work you are doing..mashallah keep it up. if completed, this will probably one of the most useful threads in shiachat history inshallah

Yes Inshallah brother by the valuable contribution by you and other momineen this will be a great thread of Shiachat history. Mashallah you have contributed alot in this thread. Inshallah we shall thrash out every verse of Holy Quran praising Ali (as) :). I am very grateful to you for sharing a lot knowledge with me and other members

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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}

[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.

From alyawm to Islama dina was revealed when the Holy Prophet announced at Ghadir Khum: "Of whomsoever I am the mawla (master) Ali is his mawla (master)".

Ahmad bin Hanbal, the founder of Hanbali sect, writes in his Musnad that a Jew had told the second caliph: "If there were a similar declaration in the Pentateuch, the Jews would have celebrated the day as a great festival."

This verse is also a clear testimony to the perfection of the religion of Islam.

Allah has completed and perfected Islam only when, under His command (Ma-idah: 67), the Holy Prophet had announced the imamat of Ali after the termination of risalat-he being the last messenger of Allah. Fakhruddin Razi has said that the Holy Prophet died 81 or 82 days after the revelation of this verse. All authorities agree that no law-giving verse was revealed after this verse. So without believing in Ali as the immediate successor of the Holy Prophet, according to this verse, the faith is neither complete nor perfect. The institution of imamat is necessary to keep intact the final word of Allah (the Quran) and to guide mankind unto the right path till the day of resurrection.

As verse 67 of this surah is inevitably connected with this verse, please study its commentary very carefully. To avoid repetition, all the historical, logical and rational arguments with authentic references pertaining to the imamah of Ali and his descendants mentioned in verse 67 of this surah have not been related here. This verse should be read as an immediate corollary of verse 67 of this surah.

This fact stands confirmed by a large number of non-Shia scholars, therefore, if any tradition contrary to this fact is narrated by Bukhari and Muslim, based upon diplomacy and political pressures, should be reviewed in the light of the bias and hostility they, and men like them, display whenever they deal with the merits of the Ahl ul Bayt.

In the first verse of this surah it is said: "Verily Allah commands whatsoever He intends". So there is no sense in questioning the will of Allah if He intermingles various issues in any chapter, or in one verse, or two closely connected verses, or passages are placed away from each other. This arrangement was made by the Holy Prophet in his own lifetime.

Aqa Mahdi Puya says:

After islama dina, fa, in faman, connects its following clause to the prohibitory clause preceding alyawma to islama dina, making the two clauses in alyawma to islama dina parenthetical. In its esoteric significance fa may be connected with the immediately preceding clauses to mean that Islam in its true form is that which was made known at Ghadir Khum in pursuance of verse 67 of this surah.

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Salams bro

can i make a quick suggestion?

when talking about verses, do you think its a good idea to include WHERE (eg medina/ mecca etc) and WHEN (eg when before/after hijri) each particular ayat was revealed? i think it will be useful

Edited by maula dha mallang

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æóÇÐúßõÑõæÇú äöÚúãóÉó Çááøåö Úóáóíúßõãú æóãöíËóÇÞóåõ ÇáøóÐöí æóÇËóÞóßõã Èöåö ÅöÐú ÞõáúÊõãú ÓóãöÚúäóÇ æóÃóØóÚúäóÇ æóÇÊøóÞõæÇú Çááøåó Åöäøó Çááøåó Úóáöíãñ ÈöÐóÇÊö ÇáÕøõÏõæÑö

[5:7 And remember the favor of Allah on you and His covenant with which He bound you firmly, when you said: We have heard and we obey, and be careful of (your duty to) Allah, surely Allah knows what is in the breasts.

Aqa Mahdi Puya says:

The covenant, mentioned in this verse, wherewith Allah has bound the faithful, and by virtue of which His favour has been bestowed on them, is that which has been referred to in verse 3 of this surah-the last covenant taken from the faithfuls at Ghadir Khum (please refer to the commentary of verse 3 of this surah pertaining to "today I have perfected for you your religion and have completed My favour upon you ").

"When you said" refers to the reply they gave to the Holy Prophet when he told them "of whomsoever I am the master (mawla) Ali is his master (mawla)." Please refer to the commentary of verse 67 of this surah for authentic references from the books written by well-known Muslim (non-Shia) scholars; and to know the names of the historians, traditionists and commentators who have reported the proceedings of the historic event at Ghadir Khum.

"And fear Allah; verily Allah knows that which is (hidden) in your breasts (hearts)" refers to the spirit of revolt, which at last manifested itself in Saqifa Bani Sa-idah after the departure of the Holy Prophet .

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It is amazing Sunni brothers could not present even a single verse which according to Saying of Hazrat Muhammad (sawaw) or even Shaikhain (themselves) which show that they were more virtuous and had higher status than Ali (as). THEY ARE BADLY FAILED :)

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It is amazing Sunni brothers could not present even a single verse which according to Saying of Hazrat Muhammad (sawaw) or even Shaikhain (themselves) which show that they were more virtuous and had higher status than Ali (as). THEY ARE BADLY FAILED :)

How could they bring any verse borther, when there are no verses in their praise. Not even the verse of cave was brought forward by any of the shaikheen lovers, coz they know deep down in their hearts that verse was not in praise for the shaikh. The verses brought forward by u brothers have just been amazing. It has been a sheer pleausre going through the posts. Jazak Allah

Ya Ali (a.s) madad haq hai

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and although not as beautiful in appearance

How dare you have the audacity to make such a ridiculously absurd remark. Have you seen Maula Ali's (as) face with your eyes to say that? Even your mum Aisha would look at the face of my Maula...

Muhibb at-Tabari narrates from `A'ishah that she said: "I saw my father (Abu Bakr) gazing often at 'Ali's face. I said: `O my father! I see you gazing often at 'Ali's face.' He said: `O my daughter! I heard the Prophet say: "Looking at the face of `Ali is worship."' ar-Riyadu'n-nadirah, vo1.2, p.219

The Prophet (s) said, “Dear God, don’t take my life until you have shown me the face of Ali (a).” Al-Riyadh Al-Nudhra, 2/201; Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 67; Akhtab Khawarizm, 83.

How beautiful would a face be that by looking at it, its an act of ibadat!?

Ya Ali Madad!

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