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Aabiss_Shakari

Hazrat Ali (as) Versus Shaikhain Before Quran

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

My goodness, what HATRED AND JEALOUSY you show for Mawla Ali (a.s.)! La3natallahi 3lal munafiqeen.

All historical accounts say that he was UTTERLY HANDSOME, and stunning to look at and very strong and with a strong aura around him.

And he was not ONE of the best warriors... he was THE BEST. His sword stroke in Khandaq was heavier than the iman of all the believers combined! This is according to the Holy Prophet (a.s.)!

All this happened while the Caliphs did what they best, bro. They ran for dear life, as the Qur'an records about Hunain and Uhud. They never killed anyone in battle. Find me a name.

- Mansab

Edited by mansab.jafri

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was it jang e khandaq or jang e uhud where the ayat was revealed "..and the prophet was calling you from your rear..." because all the brave "shaikhain" did what they did best and ran away like frightened rabbits, leaving the prophet, imam ali and hazrat hamza and a few others alone on the battlefield against a horde of enemies...which maula ali STILL managed to salvage???

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How is it possible that "Wajhullah" does not have a nice appearance??..

Prophet Muhammed (pbuh) and Imam Ali (pbuh) were created from the same light. All prophets (as) were created from the light of prophet Muhammed (pbuh). So from were did prophet Yusuf (as) get his beauty from??

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íóÇ Ãóåúáó ÇáúßöÊóÇÈö ÞóÏú ÌóÇÁßõãú ÑóÓõæáõäóÇ íõÈóíøöäõ áóßõãú ßóËöíÑÇð ãøöãøóÇ ßõäÊõãú ÊõÎúÝõæäó ãöäó ÇáúßöÊóÇÈö æóíóÚúÝõæ Úóä ßóËöíÑò ÞóÏú ÌóÇÁßõã ãøöäó Çááøåö äõæÑñ æóßöÊóÇÈñ ãøõÈöíäñ {15}

[Pickthal 5:15] O People of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. now hath come unto you light from Allah and plain Scripture,

"Hide" implies both suppression or concealment and distortion or misinterpretation, which the Jews and the Christians employed to deny the prophethood of the Holy Prophet; and "you" refers to them and their forefathers.

In their books there were many clear prophecies of the advent of the Holy Prophet, but they changed some and disguised others. There were also other truths, concealed by them, which have been again revealed in the Quran, omitting those which pertained to the particular age of their earlier prophets, and were not needed for mankind any more.

The "light" stands for that light about which the Holy Prophet had said:

"I and Ali are of one and the same light which Allah created as the first creation."

Kitabun mubin refers to the samit (silent) as well the natiq (speaking) Quran-Muhammad and ali Muhammad. Through the Holy Prophet and his Ahl ul Bayt and the Quran Allah guides those who follow His pleasure to the path of peace, out of darkness into light, by His will (bi-idhnihi).

"Darkness" implies ghulu and taqsir

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íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÇÊøóÞõæÇú Çááøåó æóÇÈúÊóÛõæÇú Åöáóíåö ÇáúæóÓöíáóÉó æóÌóÇåöÏõæÇú Ýöí ÓóÈöíáöåö áóÚóáøóßõãú ÊõÝúáöÍõæäó {35}(Surah Al-Maida Ayat No. 35)

Pickthal 5:35] O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto Him, and strive in His way in order that ye may succeed.

Wasilah is a means of access to a thing or a being.

If Allah had willed He could have guided mankind directly through inspiration, but in His infinite wisdom, He had not deemed it desirable. He selected and appointed His representatives to convey His message and laws to people and administer their affairs in every age. The Holy Prophet and his Ahl ul Bayt are the only means of approach to Allah.

Thus wasilah or means of access to Allah is to faithfully follow the Holy Prophet and the holy Imams of his holy house, who have been thoroughly purified by Allah (Ahzab: 33).

The Holy Prophet said:

"I and Ali are from one divine light."

"I will soon be called back, so I will have to go away from you, but I leave behind, amid you, the thaqalayn (two weighty indispensable influential authorities), the book of Allah and my Ahl ul Bayt. Should you be attached to these two, never, never shall you go astray, after me, for verily these two will never be separated from each other; and, joined together, they shall meet me at the spring of Kawthar."

"My Ahl ul Bayt amongst you are like the ark of Nuh. He who sails on it will be safe; but he who holds back shall be drowned and lost.".

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íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ãóä íóÑúÊóÏøó ãöäßõãú Úóä Ïöíäöåö ÝóÓóæúÝó íóÃúÊöí Çááøåõ ÈöÞóæúãò íõÍöÈøõåõãú æóíõÍöÈøõæäóåõ ÃóÐöáøóÉò Úóáóì ÇáúãõÄúãöäöíäó ÃóÚöÒøóÉò Úóáóì ÇáúßóÇÝöÑöíäó íõÌóÇåöÏõæäó Ýöí ÓóÈöíáö Çááøåö æóáÇó íóÎóÇÝõæäó áóæúãóÉó áÂÆöãò Ðóáößó ÝóÖúáõ Çááøåö íõÄúÊöíåö ãóä íóÔóÇÁ æóÇááøåõ æóÇÓöÚñ Úóáöíãñ {54}(Surah Al-Maida Ayat 54)

[Pickthal 5:54] O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All-Embracing, All-Knowing.

A careful study of verses 54 and 55 indicates that they have no relation with the preceding verses prohibiting friendship with infidels. The subject matter of verse 54 is quite different. It is in praise of Ali, about his nomination to political and religious leadership; and wherein the renegades have been warned of his might and valour, and frightened of his great overwhelming influence.

The Holy Prophet said:

"The resolute co-operation among the Quraysh will not dissipate unless Allah appoints over you a man whose heart Allah has tested through severe trial of faith. He will strike your necks and you will be as afraid of him as frightened sheep."

Whereupon Abu Bakr inquired if he was that man and Umar inquired if he was that man. The Holy Prophet replied: "No. But the person who is mending shoes inside the room is that man." And Ali turned up with shoes in his hand which he was repairing for the Holy Prophet.

Many traditionists have recorded it with slight variations-Ahmad ibn Hanbal in his Musnad, Hakim in his Mustadrak, Abu Yala in his Musnad, and Muttaqi in his Kanz al Ummal.

It is a warning about Ali's might, as explained by himself on the day of the battle of Jamal. Tha-labi has mentioned it in his Tafsir and the compiler of Majma al Bayan has reproduced it as related by Ammar, Hudhayfah and Ibn Abbas. This becomes clearer when we notice the fact that verse 55 (innama waliyukum) follows this verse, wherein Allah has suggested His superior authority and hinted at the necessity of Ali's leadership (imamat). Verse 55 explains and clarifies the reference in verse 54.

"In the battle of Khaybar the second caliph (like other companions) tried to conquer the fort, but took to flight when the Jew soldiers overpowered his contingent. Before the Holy Prophet they blamed each other for showing cowardice in the battlefield."

(Tarikh Tabari Vol. 2; page 300)

The Holy Prophet said:

"Certainly (the next morning) I will send the man whom Allah will never put to shame, who loves Allah and His messenger and is equally loved by Allah and His messenger."

Utter disappointment was the lot of many a companion who yearned for this distinction - "Allah shall bring a people whom He shall love and who shall love Him", as has been clearly pointed out in this verse. Ahmad ibn Hanbal in his Musnad, vol. 1, p. 330; Nisa-i in Khasa-is al Alawiyyah, p. 6; Hakim in his Mustadrak, Vol. 3, p. 123; and Dhahabi in his Talkhis have recorded this tradition in the "ten excellent merits" of Ali, not possessed by anybody else.

"Striving hard in the way of Allah", refers to no one but Ali, who, in all the battles fought by the Holy Prophet (Badr, Uhad, Khandaq, Khaybar and others-refer to authentic books of history written by well-known Muslim scholars), not only defeated and destroyed the enemies of Allah but demolished their power base beyond recovery.

Aqa Mahdi Puya says:

The qualities, mentioned in this verse and verse 29 of al Fat-h (according to well-known traditions written in Sahihs, Musnads and Tafsirs), were owned by no one but Ali. In all the battles fought by the Holy Prophet against the enemies of Allah, the Shaykhayn (the first caliph and the second caliph) never played a decisive role in any battle, nor won victory in single combats or general confrontations; on the contrary they were always either overpowered or ran away from the scene of action. More often they did not carry out the orders given to them by the Holy Prophet. The Holy Prophet knew that Dhith-Thadiyyah was an apostate, so he asked the Shaykhayn to kill him, but they disobeyed and spared his life; and it was this renegade who, according to Sahih Bukhari and others, became the leader of the Khawarij, and was finally killed by Ali in the battle of Nahrawan.

No doubt the Shaykhan and their adherents were severe and hard against the Ahl ul Bayt and their followers .

"Allah shall bring a people", refers to those who, later on, gathered under the banner of Ali (whose qualities have been clearly described in this verse and verse 29 of al Fat-h), in the battles of Jamal, Siffin and Nahrawan. When Ammar ibn Yasir was asked as to how could he fight against the people who professed Islam, he replied: "We fight under the banner of Ali against those who are under the banner of Mu-awiyah, in keeping with the Quran. They professed Islam but concealed infidelity in their hearts, and have now come out

in their true colour of apostasy." The followers of Ali strive hard in the way of Allah, not fearing the criticism of the apostates. The devotees of the other Imams of Ahl ul Bayt also come in this category, and according to many commentators of all schools of thought in Islam (Majma ul Bayan) at the time of the reappearance of Imam al Mahdi the world will witness the true interpretation of these phrases of the Quran.

The Muslims did not oppose the actions taken against the apostates in the times of the Shaykhayn, but they criticised Ali ibn abi Talib for fighting against A-isha and Mu-awiyah; therefore, this verse refers only to Ali and his devotees.

There is no historical evidence to prove that the Holy Prophet ever referred to any fight by Abu Bakr, Umar or Uthman against the apostates, but he had predicted Ali's fight against three types of apostates-nakithin (oath-breakers), qasitin (wrong-doers), maraqin (strayed ones). It was also foretold by him that Ammar Yasir would be killed by a group of insurgents.

WHERE ARE YOU SHAIKHAIN LOVERS COME FORWARD. I AM CHALLANGING YOU :)

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ÅöäøóãóÇ æóáöíøõßõãõ Çááøåõ æóÑóÓõæáõåõ æóÇáøóÐöíäó ÂãóäõæÇú ÇáøóÐöíäó íõÞöíãõæäó ÇáÕøóáÇóÉó æóíõÄúÊõæäó ÇáÒøóßóÇÉó æóåõãú ÑóÇßöÚõæäó {55}(Surah Al-Maida Ayat No. 55)

[Pickthal 5:55] Your guardian can be only Allah; and His messenger and those who believe, who establish worship and pay the poordue,and bow down (in prayer).

All the commentators unanimously hold, as Qushaji admits in the Sharh al Tajrid on the subject of imamat, that this verse refers to Ali when he gave his ring to a beggar while bowing down in the course of his prayers. Nasa-i has also recorded this tradition in his Sahihah al Nasa-i, and so has the author of Al Jama Bayn al Sihah al Sittah (corroboration of the six authentic books) in discussion of the commentary on al Ma-idah, and so does Tha-labi in his Tafsir Kabir, and al Balakhi in his Yanabi has copied it from Ahmad bin Hanbal's Musnad, vol. 5, margin of p. 38. Please refer to the commentary on this verse in Wahidi's book Asbab al Nuzul (the circumstances of descent) which contains the tradition related by Ibn Abbas. Al Khatib has recorded the tradition in Al Muttafiq, and Ibn Marduwayh and Abu Shaykh in their Musnads. It is mentioned in Kanz al Ummal, vol. 6, p. 391, tradition no. 5991. In Ghayah al Maram, chapter 18, there are twenty four traditions from sources other than the Ahl ul Bayt, all supporting the above statement about the descent of this verse.

When Abi Ishaq Ahmad ibn Muhammad ibn Ibrahim Naysaburi al Tha-labi reached this verse he recorded the following in his Tafsir al Kabir on the authority of Abu Dharr al Ghifari, who said "Both of my ears may turn deaf and both my eyes may become blind if I speak a lie. I heard the Holy Prophet saying, 'Ali is the guide of the righteous and the slayer of the infidels. He who has helped him is victorious and he who has abandoned him is forsaken'. One day I said my prayers in the company of the Holy Prophet; a beggar came to the masjid and begged for alms, but nobody gave him anything. Ali was in a state of ruku in the prayer. He pointed out his ring to the beggar, who approached him and removed the ring from his finger. Thereupon the Holy Prophet implored Allah, saying: 'O Allah! My brother Musa begged You saying: My Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand me, and appoint from among my kinsmen, Harun, my brother, as my vizier, and strengthen my back with him and make him participate in my mission so that we may glorify You and remember You more frequently. Certainly You see us-and You inspired him: O Musa! All your requests have been granted. (The Holy Prophet continued) Delight my heart and make my task easy and appoint from among my kinsmen Ali as my vizier and strengthen my back with him'. (Abu Dhar proceeds) By Allah, the Holy Prophet had not yet finished his supplication when the trustworthy Jibril descended to him with this verse". (Ibn Khallikan says that Al Tha-labi was unique as a commentator of the Quran and his Tafsir al Kabir is superior to all other Tafsirs).

In this verse the word wali has been used in the meaning of guardian or master or who holds authority superior to others. Please refer to the origin of the word wali in Sihah or Mukhtar al Sihah or any other good dictionary. The lexicographers have explained that he who manages the affairs of and exercises authority for another person is the wali of that person. This verse, therefore, means that those who manage the affairs of the people (mankind) are superior to all men, and certainly they are Allah, His messenger, the Holy Prophet, and Ali, who possesses all the qualifications enumerated in this verse. Allah has simultaneously confirmed His wilayah (superior authority), that of His prophet and his wali (Ali) in unbroken succession. Allah's wilayah is universal, so likewise, the wilayah of the Holy Prophet and his wali (Ali) must be so. It is not possible to assign to the word wali in this verse the meaning of a helper or a friend, etcetera, for help and friendship are not confined to these three only. All the faithful men and women, according to the holy book, are friends and helpers of one another. It is as obvious as can be that the word wali in this verse means, guardian, ruler, possessor of superior authority. It is in this sense that the word wali has been used by the Holy Prophet in the abovenoted tradition related by Al Tha-labi in his Tafsir al Kabir on the authority of Abu Dharr al Ghifari whom the Holy Prophet had given the title of siddiq (the truthful). There are other authentic traditions, given below, in which the word wali indicates its true meaning:

(i) Abu Dawud al Tayalisi has recorded in Isti-ab on the authority of Ibn Abbas, who said: "The Holy Prophet said to Ali, 'You are the master (wali) of the faithful after me'."

(ii) After an expedition, under the command of Ali, some of the men, who went with him, complained to the Holy Prophet about Ali's refusal to oblige them favourably. The Holy Prophet turned to them with signs of displeasure on his face and said: "What do you want to do to Ali? Surely Ali is from me and I am from him, and after me he is the master (wali) of all the faithful."

Nasa-i has recorded it in his Khasa-is al Alawiyyah, p. 17, Ahmad ibn Hanbal in his Musnad, vol. 4, p. 438; Hakim in Mustadrak, vol. 11, p. 11; Al Dhahabi in his Talkhis al Mustadrak; Ibn Shaybah and Jarir both have recorded it from whom Muttaqi of India has copied it in his Kanz al Ummal, vol. 6, p. 400; Tirmidhi has recorded it from Asqalani, mentioned in his account of Ali in his Isabah; Ibn Hadid has copied it from Tirmidhi in his Sharh al Nahj al Balagha, vol. 2, p. 450.

(iii) The Holy Prophet said to Buraydah:

"Am I not a more privileged master (mawla or wali) of the lives of the faithful than the faithful themselves? Ali is the master (wali or mawla) of those who believe me to be their master."

Ahmad ibn Hanbal has recorded it in his Musnad, vol. 5, p. 356, Hakim has recorded it in his Mustadrak, vol. 3, p. 110, besides many other traditionists.

(iv) The Holy Prophet said:

"O Ali! After me you are the master of all the faithful."

Hakim has recorded this tradition as reported by Ibn Abbas in his Mustadrak, vol. 3, p. 134; and Dhahabi in his Talkhis; Nasa-i in Khasa-is al Alawiyyah p. 6; Ahmad ibn Hanbal in Musnad vol. 1, p. 331.

"Ali is your wali after me", means that Ali and none else will be the master of the faithful after the Holy Prophet. It confines in Ali the authority to manage the affairs of the ummah after him. It is, therefore, necessary to attach the same meaning to the word wali and to understand it in the same sense as has been pointed out above. Help, affection, love, friendship are not confined to any one person. All faithful men and women love and are friends of one another. If the meaning of wali is taken as helper or friend, then why the Holy Prophet took so much interest in, and attached so much importance to, clarifying emphatically what was obvious and evident, so as to repeat the declaration off and on? His perfect wisdom, his thorough impeccability and termination with him of the prophethood make him far above the indulgence of explaining the self-evident, emphasising the obvious and making unnecessary repetitions. Besides, the traditions lay down clearly that Ali is or will be master of the nation after the Holy Prophet, and this makes it all the more necessary to understand the word wali in the same sense and fix for it the same meaning as has been stated above. The abovenoted traditionists, commentators and historians also deal with the word wali or mawla as the "more privileged master of the lives of the faithful than the faithful themselves."

"Those who believe" is in the plural form. How can it be applicable to an individual?

All the annotators, traditionists and historians agree that it was Na-im ibn Mas-ud al Ashja-i, whom Abu Sufyan gave ten camels for discouraging the Muslim, said to them: "Fear your enemies who have united against you and gathered in large numbers to attack you" (Ali Imran: 173), but in this verse "people said to them" (a plural form) has been used.

It was Ghawrath from the tribe of Banu Maharib, some scholars say, while others say that it was Umar ibn Jahash of the tribe of Banu Nadir, (a single man) single man) who drew out his sword to strike the Holy Prophet, but verse 11 of al Ma-idah describes it as "when a group of persons became so bold as to stretch their hands to you"-in plural form. Verse 120 of al Nahl says: "Ibrahim was certainly a people obedient to Allah".

There are plenty of other examples of using the plural form for an individual.

Tabrasi, while commenting on this verse in his Majma al Bayan, says: "The plural form has been used for Ali in order to express his glory and eminence ."

Zamakhshari, in his Tafsir al Kashshaf, says:

"If you inquire how this plural word is applicable to Ali, who is an individual, I shall say that though this verse is about Ali, an individual, the plural form is used in order to persuade others to act similarly and give alms as readily as Ali did."

The Imams among the Ahl ul Bayt have frequently referred to this verse as a proof of their rightful imamat and have assigned the same meaning to the word wali as we have stated.

The word innama makes the decision of Allah (that He, the Holy Prophet and Ali alone are the masters of the believers) final and decisive. The construction of the sentence and the word wali, used in singular for all the three, means that wilayah of all the three is essentially one in nature as well as in effect. Therefore, obedience to the Holy Prophet must be as it should be to Allah, and obedience to Ali and his successors (the Imams among the Ahl ul Bayt) must be as it should be to the Holy Prophet.

Wa hum raki-un is an adverbial clause qualifying the manner in which the alms were given. If it is taken as a conjunctive clause, then yuqimunas salat or this clause becomes an unnecessary repetition.

In fact this verse points out the highest state of spiritual attainment-fully absorbed in witnessing the glory of the absolute Lord and at the same time alive to the needs of His servants so as to solve them at once to their full satisfaction- which alone entitles a man to be a master like the eternal master, the almighty Allah. The Quran a asserts this possibility for such a man, not for all the followers because they have been addressed in

second person (kum). The plural term "those who believe" is used to include the Imams among the Ahl ul Bayt in the same way as has been done in verse 61 of Ali Imran (Mubahilah).

It is evident from the event of Ghadir Khum where the Holy Prophet openly declared Ali as the wali or mawla of the faithfuls just as the Holy Prophet himself is. The entire Muslim nation is unanimous that when the verses of the Quran were collected they were not arranged in the same order in which they descended. There is many a verse occurring in an irrelevant context, for instance, the verse of purification, which occurs in the account of the wives of the Holy Prophet, but actually is in praise of the five persons of al kisa, as has been universally admitted. All Muslims are agreed that arguments are to be preferred to the context, and whenever the implication of the context was opposed to the implication of arguments they ignored the context and yielded to the arguments, because they were doubtful about the context in which a certain verse occurs.

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Oh Shaikhain lovers tell me how you claim that they were superior to Ali (as) when even a single verse is revealed in their praise? They themselves never raised such plea? You are most unjust people on the face of earth who prefer ordinary rules like us over Ali (as) the greatest personality after Muhammad (sawaw). :)

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bro i cant believe it.....i actually FOUND A HADITH ABOUT THE SAHABI!!!

[63.1] When the hypocrites come to you, they say: We bear witness that you are most surely Allah's Apostle; and Allah knows that you are most surely His Apostle, and Allah bears witness that the hypocrites are surely liars.

[63.2] They make their oaths a shelter, and thus turn away from Allah's way; surely evil is that which they do.

[63.3] That is because they believe, then disbelieve, so a seal is set upon their hearts so that they do not understand.

[63.4] And when you see them, their persons will please you, and If they speak, you will listen to their speech; (they are) as if they were big pieces of wood clad with garments; they think every cry to be against them. They are the enemy, therefore beware of them; may Allah destroy them, whence are they turned back?

[63.5] And when it is said to them: Come, the Apostle of Allah will ask forgiveness for you, they turn back their heads and you may see them turning away while they are big with pride.

[Pooya/Ali Commentary 63:1]

The concealed malignancy of hypocrisy is more harmful than open hostility. It is a source of weakness and a danger to the very existence of the community.

Refer to the commentary of Baqarah: 8 to 20; Ali Imran: 121 to 128, 140 to 159, 166 to 168; Nisa : 60 to 63, 65; Bara-at: 25 to 27, 61, 63, 64 to 66, 71, 73, 79, 80, 86, 87, 89, 92, 94; Mujadilah: 14 to 21 for the hypocrites. In several other verses also the identity of the hypocrites in the days of the Holy Prophet and after his departure from this world has been described in the light of history written by well known Muslim scholars.

As has been pointed out in the commentary of Bara-at: 25 to 27 and 38 to 59 and 80 to 90 and 120, there were hypocrites in hijra 9 according to the verses of the Quran, but almost all the historians, traditionists and commentators do not mention even one name after the departure of the Holy Prophet, although, step by step, they took total control of the Muslim society, and when they reigned supreme in the days of Mu-awiyah and Yazid their theoreticians began to distort and corrupt the true message of Allah. So it is rightly said that if Imam Husayn had not stood up and taken stand against the evil forces of hypocrisy by giving his life, property and children in the cause of Allah, the world would have been following the theories and practices of the hypocrites as the religion of Allah. Instead of clearly pointing out the hypocrites, following the example of the Quran, the Muslim scholars invented a paradox by stating that whosoever pronounced the kalimah by mouth, saw, heard and talked to the Holy Prophet was a sahabi (companion) worthy of highest respect and honour, although the Quran has clearly refuted this theory. In addition to several Quranic verses, the surah al Munafiqun is a manifest testimony that there were many sincere companions among the followers of the Holy Prophet, but a powerful, scheming and evil group of hypocrites was lurking in the background which seized power at the opportune time to sow the seed of imperialism, contrary to the teachings of the Holy Prophet and his Ahl ul Bayt, to fulfil their aim of destroying the true religion of Allah.

While returning from the battle against the Jews of Bani Mustaliq in which their leader, Harith bin Abi Zarar, was killed; a servant of Umar clashed with one of the ansar and occasioned a quarrel between the ansar and the muhajirin. Abdullah bin Obay, siding with the ansar taunted the mahajirin as people who would, with their growing power, subjugate the ansar if necessary steps were not taken to check their belligerent behaviour. He also reproached the people of Madina for giving shelter and support to the Holy Prophet and the believers from Makka. To ridicule the Holy Prophet and his companions, he pointed out their poverty and declared them a burden on the people of Madina. Zayd bin Arqam reported his words to the Holy Prophet. Obaydullah, the son of Abdullah bin Obay, a staunch follower of the Holy Prophet, hearing all about this, came to the Holy Prophet and told him that if he had any thoughts of condemning his father to death, he would be the first man to obey his order. The Holy Prophet bade the young man not to think badly of his father and be kind to him.

Before reaching Madina the Holy Prophet had to break journey at Baqa because a violent wind began to blow. The Holy Prophet said that it was due to the death of a sincere servant of Allah, Rifa-a, in Madina. The hypocrites whispered among themselves that the Holy Prophet was bluffing; he could not know what had happened in Madina. In the meantime it was reported to him that his camel was missing. To show the hypocrites that the messenger of Allah knew what they could not, he asked them to go in the direction the wind was blowing and they would find his camel tied to a tree. They went and brought the camel back whom they found tied to a tree some distance away as told by the Holy Prophet; and when they entered Madina they saw the coffin of Rifa-a being taken to Baqi for burial.

After a few days Abdullah bin Obay died. The hypocrites began to tease Zayd bin Arqam for reporting the blasphemies, Abdullah bin Obay uttered, to the Holy Prophet. Verse one clears the position of Zayd and believers like him and condemns the bogus faith of the hypocrites.

Aqa Mahdi Puya says:

The testimony of the hypocrites, among the companions of the Holy Prophet, to his prophethood is stated in this verse as a fact, yet Allah bears witness that they are liars, because their verbal acclamation was not in accord with what was in their hearts. The history and the modus operandi of the hypocrites have been made clear by these verses.

The difference between nifaq and taqiyah is that nifaq shows belief outwardly and hides disbelief for worldly gains out of selfish motives, whereas taqiyah hides belief in the cause of Allah with godly motives.

The hypocrites take false oaths to screen their evil deeds (Mujadilah: 16) and to save their life and property.

Their double-dealing obscures their understanding which in fact is the seating of their hearts, a consequence of their persistence in disbelief and opposition to the true guidance. There is nothing in their hearts save falsehood. They are like hallow timber, which is useless, and has to be propped up against other things. They are like rotten timber. They have no firm character themselves, and for others they are unsafe props to rely upon (see Hashr: 2 and 3). Their conscience always troubles them. They are under constant apprehension of exposure. They are cowards of the meanest type when they are against the enemy in a battlefield. They are the worst enemies of the Holy Prophet and the religion of Allah. The stiff-necked rejecters of the truth create a wide gulf between themselves and the mercy of Allah.

No prayer for them will save them from the eternal punishment.

Intercession by the Holy Prophet and his Ahl ul Bayt and consequent divine forgiveness is available to those who make mistakes unintentionally or in ignorance or under duress or pressure but repent and make amends. In the total commitment to rebellion and transgression the hypocrites cannot obtain Allah's pardon.

Verse 8 contains the words Abdullah bin Obey said in the course of the expedition against Banu Mustaliq mentioned above. He said:

"This you have brought upon yourselves, by inviting these strangers to come amongst us. Wait till we return to Madina; then the mightier shall surely expel the weaker."

Those who had come with the Holy Prophet to Madina were received with open arms by the people of Madina. The hypocrites did not like this and tried in underhand ways to dissuade them from doing all they could for the mahajirin. Allah holds the keys of the treasures of man's well being. He does not leave His servants at the mercy of His enemies. The small community of believers grew from strength to strength until they were able to rely on the resources given to them by Allah and augment the well being of their hosts as well.

Aqa Mahdi Puya says:

It is a warning to those who try to strangle a right cause by putting economic pressure on the followers of the truth.

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bro khurram since you thought up this thread, and have contributed the most to it, i think that it should be you, who has the honour of discussing the big one....surah 5...ayat 67.

begin with the name of Allah and share it with the world bro :)

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bro khurram since you thought up this thread, and have contributed the most to it, i think that it should be you, who has the honour of discussing the big one....surah 5...ayat 67.

begin with the name of Allah and share it with the world bro :)

Thank you brother for giving me a chance to discuss Ghadir ayat :).

Bismillah e rehman o rahemm

íóÇ ÃóíøõåóÇ ÇáÑøóÓõæáõ ÈóáøöÛú ãóÇ ÃõäÒöáó Åöáóíúßó ãöä ÑøóÈøößó æóÅöä áøóãú ÊóÝúÚóáú ÝóãóÇ ÈóáøóÛúÊó ÑöÓóÇáóÊóåõ æóÇááøåõ íóÚúÕöãõßó ãöäó ÇáäøóÇÓö Åöäøó Çááøåó áÇó íóåúÏöí ÇáúÞóæúãó ÇáúßóÇÝöÑöíäó {67}(Surah Al-Maida Ayat 67)

[Pickthal 5:67] O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk.

The followers of "Muhammad and ali Muhammad" are quite certain that this verse descended about the wilayah (regency) of Ali on the day of Ghadir Khum, and the traditions in our records on the subject are numerous and consecutively transmitted through the Imams of the holy posterity of the Holy Prophet, whose reporting is enough for us, and should also be so for the Muslims, because they alone are the truthful (sadiqin) as per verse 119 of al Tawbah (refer to Hafiz Abu Nu-aym; Muwaffaq ibn Ahmad; and Ibn Hajar in his Sawa-iq al Muhriqah, chap. 11, p. 90).

Ibn abi Hatim quotes Abu Sa-id Khudri and Antara; Ibn Marduwayh quotes Abdullah bin Masud and Abu Sa-id Khudri; Ibn Asakir quotes Abu Said Khudri; Abu Bakr Shirazi, Muhammad bin Talha Qarshi and Sayyid Ali al Hamdani quote Abdullah bin Abbas; Nizamuddin Nayshapuri quotes Abdullah bin Abbas, Abu Sa-id Khudri and Bara bin Azib, to say that this verse was revealed about the wilayah of Ali ibn abi Talib; and Sabbagh Maliki in Fusul al Muhimma; Badruddin Ayni in Umdatul Qari, Muhaddith Shirazi in Kitab al Arba-in; Shahabuddin Ahmad in Tawdih al Dala-il; and Mu-tamad Khan Badakhshani in Miftah al Nijat also confirm it.

Hafiz Abu Bakr bin Marduwayh in Manaqib quotes Abdullah bin Masud that during the life time of the Holy Prophet they used to recite this verse with Inna Aliyyan Mawla al mu-minin (Ali is the master of the faithful).

The shortest narration of the event of Ghadir is given below:

While returning from his last hajj, in 10 Hijra, the Holy Prophet, alongwith the huge caravan of nearly one hundred thousand Muslims, made a halt at Ghadir Khum, a midway stop between Makka and Madina.

He had received the following verse from Allah:

O Our Messenger! Deliver what has been sent down unto you from your Lord; and if you do not, then you have not delivered His Message; and surely Allah will protect you from men."

(MA-IDAH: 67)

The Holy Prophet mounted a tall pulpit and delivered a long sermon, recounting his services towards the fulfilment of his mission as the messenger of Allah. He asked the audience whether he had conveyed to them the commands of Allah, enumerating them one after another.

The huge gathering, in one voice, said "yes". "Do I wield authority over your souls more than you do?" He asked.

"Certainly it is so, O Messenger of Allah" . They replied.

Then he asked Ali to come up. He held him in both his hands, raised him high, so much that the whole assembly of men and women saw him clearly.

He again addressed them:

"O men and women! Allah is my Mawla (Lord-Master). I am the mawla of the faithfuls. I have a clear authority over their souls, And of whomsoever I am the mawla (this) Ali is his mawla. O Allah! Love him who loves Ali, hate him who hates Ali."

At the end of this declaration the following verse was revealed:

"This day I have perfected for you, your religion, and have completed my favour on you, and have chosen for you Islam, as religion."

(MA-IDAH: 3)

For those whose minds are clouded with the doubts created over the years by the enemies of the Holy Prophet and his holy Ahl ul Bayt, there are sufficient references in the books written by their own scholars whom they acclaim with one voice.

Several eminent traditionists have clearly stated it to be genuine. Even Ibn Hajar has admitted it to be genuine where he has copied the tradition from Tabarani and others; in Sawa-iq, sec. 5, chap. 1. p. 25.

Tabarani and others have recorded the following tradition as related by Zayd ibn Arqam and transmitted through sources unanimously acknowledged to be reliable. Zayd says that the Holy Prophet delivered a sermon at Ghadir Khum under a cloth spread as a canopy on two large trees. The Holy Prophet said:

"O my people! I am going to be recalled shortly and I must comply. I shall be interrogated and you also shall be interrogated. What will you say then?" The entire audience answered: "We shall bear witness that you did convey to us the message of Allah, and tried your best to guide us on the right path and always gave us good counsel. May Allah bless you with a good reward." The Holy Prophet proceeded: "Why do you not bear witness that there is no god but Allah and that Muhammad is His slave and messenger, and that paradise is true, hell is true, death is true, resurrection after death is true, that the day of judgement will doubtlessly come and that Allah will raise to life the dead from their graves?" They said: "O Yes! We bear witness to all this." Then he said: "O Allah! You also may witness." Then he said: "O my people! Allah is my Mawla and I am mawla of the faithful and I have superior right on and control over their lives. And this Ali is the mawla of all those of whom I am mawla. O Allah! Love him who loves him and hate him who hates him." He further said: "O my people! I will precede you, you also shall arrive at the pool of Kawthar, the pool wider than the distance between Basrah and Sana, and there are on the pool as many goblets of silver as stars. When you shall reach me I shall interrogate you about your behaviour towards the two invaluable assets after my death. The major asset is the book of Allah, one end of which is in the hand of Allah, and the other end in your hands. Grasp it tightly and do not go astray and do not change or amend it. The other asset is my progeny, who are my Ahl al Bayt. Allah has informed me that the two will not part from each other before they reach me at the pool."

First of all he announced that the time of his death was fast approaching. This was a warning to the people that the time had come for the completion of his divine message and ensuring the future spiritual welfare of his followers by appointing his successor. This important matter brooked no delay, lest his death might arrive before properly establishing his successor in office.

As the appointment of his own brother (cousin) was very unpalatable for self-seekers, jealous and malicious persons, and the hypocrites, he thought it fit to appease their feelings and to calm their hearts by prefacing the declaration of appointment with "I shall be interrogated," so that they might know that the Holy Prophet was in command from Allah to make this declaration and would be interrogated about discharging this important duty and, that there was no alternative.

Wahidi has stated in his book Asbab al Nuzul through reliable sources culminating with Abu Said al-Khudri that Chap. 5, Verse 67" O Messenger; do proclaim what has descended upon you from your Lord" descended at Ghadir Khum about Ali ibn Abu Talib.

Daylami and others have recorded as related by Abu Said and as stated in Sawa-iq that the Holy Prophet said: "Call them to a halt. They will be interrogated about the superior authority and guardianship of Ali." And Wahidi says: "They will be interrogated about the superior authority and guardianship of Ali and the Ahl al Bayt."

This sermon calls for special attention. A careful perusal of it will reveal the truth that belief in the superior authority and guardianship of Ali is one of the fundamental principles of faith and this is what the Shi-as believe. The Holy Prophet first asked the audience to bear witness that Allah is the only God, that Muhammad is His slave and messenger, that the day of judgement is bound to come and that Allah will raise to life the dead from their graves. And when they had promised to bear witness to all these things and expressed their belief therein, he asked them to believe "Ali to be wali, i.e. defender of the faith, supreme commander of the faithful and favourite of Allah," so that everybody might know that witnessing of belief in the wilayah of Ali was as important an article of faith as belief in the unity of Allah, the prophethood of Muhammad, the resurrection of the dead, and the day of judgement, and that he will be interrogated about it too. Anyone who follows the style of the sermon, the juxtaposition of sentences therein and the import of the words will reach the same unavoidable conclusion.

Mawla means master; lord; guardian; one more deserving of superior authority.

The words ana awla (I am superior) indicate that the word mawla means awla, i.e., superior. What the Holy Prophet meant by this sentence was, "Allah is superior in right and might to him and he is superior in right and might to the faithful and Ali is superior in right and might to all those to whom the Holy Prophet is superior."

These are the words of Zayd ibn Arqam, who related the tradition. Tabarani, Ibn Jarir, Hakim and Tirmidhi all have recorded the tradition in identical words. Ibn Hajar has copied the tradition from Tabarani in his Sawa-iq, p. 25, and has stated that the tradition is accepted as genuine by all Muslims. Hakim has recorded in the chapter on the "Virtues of Ali" in Mustadrak (vol. 3, p. 109) this tradition as related by Zayd bin Arqam and transmitted through two different sources, and has stated that both the sources are reliable according to the standard set by Bukhari and Muslim. Hakim has recorded it also in the account of Zayd ibn Arqam in Mustadrak, vol. 3, p. 533, and held it to be genuine. In spite of his orthodoxy, Dhahabi has copied it from this chapter in his Talkhis from the account of Zayd.

Ahmad ibn Hanbal has recorded the tradition related by Zayd ibn Arqam (in his Musnad, vol. 4, p. 372). In Khasa-is al Alawiyyah, p. 21, Nasa-i has recorded this tradition as related by Zayd ibn Arqam.

Abu Tufayl says: "I asked Zayd if he had personally heard the Holy Prophet uttering the tradition related by him." Zayd replied: "Everyone in the huge crowd saw the Holy Prophet with his own eyes and heard him (making the declaration) with his own ears."

Abu Tufayl's question to Zayd indicates his surprise at the action of the Muslim nation in disregarding the imperative instructions of the Holy Prophet in respect to Ali, in spite of the reports concerning the declaration the Holy Prophet made on the day of Ghadir about the prior right of Ali and his superior authority over the lives of the faithful, similar to the prior right and superior authority over the lives of the faithful held by the Holy Prophet himself. He was either extremely doubtful about the genuineness of the tradition of Ghadir, because the nation had settled the question of succession of the Holy Prophet by vote of allegiance in glaring contradiction of the Holy Prophet's declaration, or astonished at the utter disregard by the followers of the Holy Prophet's important declaration. He therefore inquired if Zayd had himself heard the Holy Prophet making the declaration. Zayd ibn Arqam replied that in spite of there being a huge crowd of men on the occasion there was not a single person who could not see the Holy Prophet with his own eyes and hear his words with his own ears. Zayd's reply convinced him of the truth of what has been expressed by Kumayl, a prominent poet who composed poems in praise of Ali in the following lines:

"In the valley of Ghadir Khum the Holy Prophet had declared Ali to be his successor. Would that the nation had complied with the declaration.

But they decided the matter of succession by vote of allegiance; I have never witnessed casting a vote of allegiance about such an important matter.

I have neither witnessed another day so important as the day of Ghadir;

Nor have I ever seen so serious a destruction of right."

Muslim has also recorded this tradition in the chapter on the 'Virtues of Ali' in his Sahih (vol. 2 p. 325) as related by Zayd ibn Arqam and transmitted through several sources. But he has recorded it briefly in a curtailed form as men of his class are apt to do about such matters.

Ahmad ibn Hanbal has recorded the tradition related by Bara ibn Azib in his Musnad, vol. 4, p. 281, transmitted through two different sources.

Bara says: "We were with the Messenger of Allah. "We alighted at Ghadir Khum. Congregational prayer was in order. An area under two trees was swept and cleaned for the Holy Prophet. He offered midday prayers and he grasped the hand of Ali and said: 'Do you not know that I have greater authority over the lives of the faithful than the faithful themselves?" "Yes you have," they replied. He again inquired: "'Do you not know that I have greater right to the life of every believer than the believer himself?" "Surely, you have," they answered. Then he grasped the hand of Ali and said: "Ali is the mawla of all those of whom I am mawla. O Allah! Love him who loves him and hate him who hates him." Bara ibn Azib says: "Then Umar came to Ali and said: 'Congratulations to you O the son of Abu Talib. You have become the mawla (master) of all the faithful men and women." Nasa-i has recorded a tradition related by A-ishah bint Sad, who says that she heard her father saying that on the day of Ghadir he heard the Holy Prophet delivering a sermon while holding the hand of Ali. He praised and eulogised Allah and then he said: "O my people! I am your master." "True it is, O messenger of Allah," they responded. Then he raised the hand of Ali and said: "He is my wali, and he will repay my debts. I am a friend of him who loves him and an enemy of him who hates him."

Sad also relates that he was among the people accompanying the Holy Prophet. When he reached Ghadir Khum he ordered a halt and called back those who had preceded him and waited for those who were lagging behind. When all the people gathered there he said: "O my people! Who is your wali (master)?" "Allah and His messenger," they said. Then he grasped the hand of Ali and caused him to stand and said: "He is wali of whom Allah and His messenger are wali. O Allah! Love him who loves him and hate him who hates him."

Shibli Nu-mani in Siratun Nabi (completed by Sayyid Sulayman Nadvi) writes:

While returning from Makka to Madina, after the last hajj, alongwith his companions, the Holy Prophet broke the journey at a lake, 3 miles away from Juhfa. A small lake is called ghadir in Arabic, so this place is known as Ghadir Khum. There, the Holy Prophet addressed his companions and said:

Glory be to Allah. I am a human being. I may be recalled shortly and I must comply. I leave behind, among you, the two weighty things. One of them is the book of Allah wherein there is guidance and light; hold fast to the book. The other thing is my Ahl ul Bayt. I call your attention to Allah in the matter of my Ahl ul Bayt."

He repeated the last sentence thrice. This tradition is mentioned in Sahih Muslim.

Nisa-i, Ahmad ibn Hanbal, Tirmidhi, Tibrani, Tabari, and Hakim have mentioned the following words also:

"Man kuntu mawlahu fa Aliyyun mawlahu

Allahumma wali man walahu wa adi man adahu "

(The English version of Shibli's Urdu translation of the above is given below):

"Of whomsoever I am the beloved Ali is his beloved. O Allah love him who loves Ali and be hostile to him who shows hostility to Ali."

(Siratun Nabi p. 165, 166; printed in 1352 Hijra at Mu-arif press, Azam Gad).

Shah Abdul Haq Muhaddith Dehalvi has mentioned this tradition in Madarijun Nabuwwah:

"While addressing his companions at Ghadir Khum, the Holy Prophet said:

'Do you not know that I am nearer to the faithful than they are themselves?"

The Quran also says that the prophet is nearer to the faithful than they are themselves (Ahzab 6).

'Yes, you are,' replied all of them. According to another tradition the Holy Prophet continued:

'I have been recalled and I must comply. I am leaving behind, among you, two things, each of which is better than the other, the Quran and the Ahl ul Bayt. Be careful how you deal with them and discharge your obligation unto each of them. They shall never be separated from each other till they reach me at Kawthar. Allah is my Mawla and I am the mawla of all the faithful. (Then he took the hand of Ali in his hand and said:) O my Allah! of whomsoever I am mawla Ali is his mawla. O my Allah! Love him who loves Ali and be hostile to him who is hostile to Ali. O my Allah! Help him who helps Ali and forsake him who forsakes Ali; and turn truth to whichever side Ali turns.

It is related that, after this address, Umar came to Ali and said: 'Greetings be to you O son of Abu Talib! Now you are the mawla of all the believing men and believing women.'

Know you all that this tradition speaks about the honour, glory, distinction and greatness of Ali. It commands all the believers to love Ali remain attached with him, and never to malign him or to oppose him. In another tradition it has been declared that:" Will not love Ali save a true believer and will not oppose Ali save a dishonest hypocrite."

(Minhaj al Nabuwwah p. 752 and 753, printed at Nawal Kishur, Kanpur, 1873 A.D-Urdu translation of Madarij al Nabuwwah by Shah Abdul Haq Muhaddith Dihalvi).

The imamah or wilayah of Ali ibn abi Talib has been proved in the commentary of Ali Imran: 52 and 53 and Ma-idah: 54 and 55.

Moreover, human nature confirms the consecutiveness of the tradition of Ghadir. Like all other historical events of national importance which become the talk of the nation and are transmitted from generation to generation, the tradition of Ghadir has ever since been the talk of the entire Muslim nation and has been consecutively transmitted to this day. The Holy Prophet made extraordinary arrangements for transmission of this tradition. The occasion was the return journey from his last pilgrimage announced beforehand. He halted at midday in a wayside tract of barren land with no shade other than that provided by a few acacia trees for the huge audience of hundreds of thousands of his followers flocked from different and distant places. The place of the congregation was the confluence of routes from several directions. He was particularly careful to ensure that those who had preceded him retraced their steps and those who were behind came up to him, so that the largest possible number of Muslims might hear and witness the important proclamation which was made before they dispersed along their different routes. Besides, they were instructed to convey the proclamation to others in their respective places. So, it spread all over the Muslim world, on land and coasts, instantaneously as the rays of the rising sun spread light everywhere on land and water.

You will never find a change in the practice of Allah. (Fatir: 43)

The tradition of Ghadir is a place of descent for the providence and concern of Allah, when He revealed it to His prophet, and He epitomised it in the Quran, which the Muslims recite day and night, study in solitude, read in gatherings, prayers and supplications, and chant it in sermons on pulpits and in the call for prayers on minarets, saying:

O Messenger! Do proclaim what has descended on you from your Lord. And if you fail to comply then you have failed altogether in the discharge of your duty as Messenger and Allah will protect you from the people.

We are quite certain that this verse descended about the regency of Ali on the day of Ghadir Khum, and the traditions in our records on this subject are numerous and consecutively transmitted through the Imams of the holy posterity of the Holy Prophet. But we also refer to what has been related, transmitted and recorded by other sources. Please refer to Wahidi's commentary on this verse of al Ma-idah, in his book Asbab al Nuzul, p. 50, where he has recorded the tradition of Ghadir from two reliable sources-Atiyah and Abu Sa-id al Khudri. The former heard the latter saying that the verse, "O messenger, do proclaim what has descended on you from your Lord," descended on the day of Ghadir about Ali ibn Abu Talib. Hafiz Abu Nu-aym, while commenting on the verse in his book Nuzul al Quran, has recorded the tradition as related by two authorities, Abu Sa-id and Abu Rafi. Ibrahim ibn Muhammad al Hamwayni al Shafi-i, in his book Al Fara-id, has recorded the tradition as related by Abu Hurayrah and transmitted through several sources. Abu Ishaq al Thalabi has recorded the tradition while explaining the verses in his Tafsir al-Kabir on the basis of two reliable authorities. Besides, we should keep in mind that salat had been established before the verse in question descended; zakat had already been made obligatory and was being paid; Ramadan fasts were being observed; pilgrimage to Makka was being annually performed and the do's and don'ts of the faith had been explained and commandments had been scribed. If it was not the proclamation about the regent and successor of the Holy Prophet, what was the other divine message still to be conveyed which Allah imperiously commanded the Holy Prophet to convey, leaving him no option and allowing him no delay, with the impelling exhortation to convey which almost amounted to a threat. And what was the important message other than succession on conveyance of which the Holy Prophet apprehended mischief and turbulence, and needed help and protection of Allah against harm from the people? And when the Holy Prophet had proclaimed Ali as Imam of his followers and his successor, Allah caused to descend on him the same day the verse:

"Today I have perfected for you your faith and completed my favour upon you and chosen for you Islam (to be) the religion;" (Ma-idah: 3).

NOTE: The incident of Ghadir Khum is very important and authentic but it can not be summed up in one post but as my purpose is just to quote verses of holy Quran and sayings of Prophet (pbuh) that these verses are in praise of Ali (as) therefore, i have briefly mentioned the incident

On net there is one book available which contains 50 hadiths of Ghadir along with chain of narrators i am pasting the link also below. This is book written by Dr. Tahir ul Qadri

http://www.minhajbooks.com/books/index.php...txt〈=en

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009.040 ÅöáÇ ÊóäúÕõÑõæåõ ÝóÞóÏú äóÕóÑóåõ Çááóøåõ ÅöÐú ÃóÎúÑóÌóåõ ÇáóøÐöíäó ßóÝóÑõæÇ ËóÇäöíó ÇËúäóíúäö ÅöÐú åõãóÇ Ýöí ÇáúÛóÇÑö ÅöÐú íóÞõæáõ áöÕóÇÍöÈöåö áÇ ÊóÍúÒóäú Åöäóø Çááóøåó ãóÚóäóÇ ÝóÃóäúÒóáó Çááóøåõ ÓóßöíäóÊóåõ Úóáóíúåö æóÃóíóøÏóåõ ÈöÌõäõæÏò áóãú ÊóÑóæúåóÇ æóÌóÚóáó ßóáöãóÉó ÇáóøÐöíäó ßóÝóÑõæÇ ÇáÓõøÝúáóì æóßóáöãóÉõ Çááóøåö åöíó ÇáúÚõáúíóÇ æóÇááóøåõ ÚóÒöíÒñ Íóßöíãñ

009.041 ÇäúÝöÑõæÇ ÎöÝóÇÝðÇ æóËöÞóÇáÇ æóÌóÇåöÏõæÇ ÈöÃóãúæóÇáößõãú æóÃóäúÝõÓößõãú Ýöí ÓóÈöíáö Çááóøåö Ðóáößõãú ÎóíúÑñ áóßõãú Åöäú ßõäúÊõãú ÊóÚúáóãõæäó

Al-Qur'an, 009.040-041 (At-Tawba [Repentance, Dispensation])

Do you folks believe that it is Abu Bakr (raa) mentioned in this verse?

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Agh, I thought you were online when I asked.

Anyways, al-sakeena in the Qur'an brings peace to the heart of the believers. We do not find any verse in the Qur'an that says that Allah (swt) brought down al-sakeena on the kuffar. You can find similar examples in the Qur'an about Al-sakeena here:

048.001 ÅöäóøÇ ÝóÊóÍúäóÇ áóßó ÝóÊúÍðÇ ãõÈöíäðÇ

048.002 áöíóÛúÝöÑó áóßó Çááóøåõ ãóÇ ÊóÞóÏóøãó ãöäú ÐóäúÈößó æóãóÇ ÊóÃóÎóøÑó æóíõÊöãóø äöÚúãóÊóåõ Úóáóíúßó æóíóåúÏöíóßó ÕöÑóÇØðÇ ãõÓúÊóÞöíãðÇ

048.003 æóíóäúÕõÑóßó Çááóøåõ äóÕúÑðÇ ÚóÒöíÒðÇ

048.004 åõæó ÇáóøÐöí ÃóäúÒóáó ÇáÓóøßöíäóÉó Ýöí ÞõáõæÈö ÇáúãõÄúãöäöíäó áöíóÒúÏóÇÏõæÇ ÅöíãóÇäðÇ ãóÚó ÅöíãóÇäöåöãú æóáöáóøåö ÌõäõæÏõ ÇáÓóøãóÇæóÇÊö æóÇáÃÑúÖö æóßóÇäó Çááóøåõ ÚóáöíãðÇ ÍóßöíãðÇ

AND

048.018 áóÞóÏú ÑóÖöíó Çááóøåõ Úóäö ÇáúãõÄúãöäöíäó ÅöÐú íõÈóÇíöÚõæäóßó ÊóÍúÊó ÇáÔóøÌóÑóÉö ÝóÚóáöãó ãóÇ Ýöí ÞõáõæÈöåöãú ÝóÃóäúÒóáó ÇáÓóøßöíäóÉó Úóáóíúåöãú æóÃóËóÇÈóåõãú ÝóÊúÍðÇ ÞóÑöíÈðÇ

So, here we have two examples of Al-Sakeena. Both describe a time of war. The pattern is similar in the verse that talks about Ghazwat Hunain, where some believers fled and things seemed dangerous, then Allah (swt) brought down al-sakeena on the Prophet (pbuh) and the companions.

We don't find Al-Sakeena entering the hearts of the believers on a day to day basis, nor do we find that happening with the Prophet (pbuh). That is why scholars like Al-Qurtubi came to the conclusion that it was Abu Bakr (raa) that had the sakeena enter his heart, and not the Prophet (pbuh), for the Prophet (pbuh) didn't need it. Also, it was Abu Bakr (raa) that was sad. It wasn't Abu Bakr (raa) that said, "La tahzan".

Secondly, the other reason that I quoted 48:18 is to show you that even if we were to assume that Abu Bakr (raa) did have the sakeena enter him in the cave, then it did when he gave the Prophet (pbuh) the swore to fight to the death when he was under the tree. So in either case, Abu Bakr (raa) is a believer because the sakeena did enter his heart.

Also, be aware that the Prophet (pbuh) said, Åöäóø Çááóøåó ãóÚóäóÇ

and did not say, what Musa (as) said to his people when they were scared:

026.062

ÞóÇáó ßóáÇ Åöäóø ãóÚöíó ÑóÈöøí ÓóíóåúÏöíäö

Notice the difference. "Rabee ma'ee" and "Inna Allah ma'ana". Huge difference.

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repose: a disposition free from stress or emotion

tranquillity: an untroubled state; free from disturbances

tranquillity: a state of peace and quiet

wordnet.princeton.edu/perl/webwn

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But this is not what the Quran means by trannquility [sakeena]. Its a divine state that comes down from Allah swt to the sincere believers, and one of its effects is an increase in Imaan [Fath, verse 4]. If sakeena simply mean 'a state of peace and quiet', then this would be shared by believers and non believers a like. Yet the Quran indicates that this is not the case, that it's a special thing reserved for a select few.

[48:4] He it is Who sent down tranquillity into the hearts of the believers that they might have more of faith added to their faith-- and Allah's are the hosts of the heavens and the earth, and Allah is Knowing, Wise

[48:18] Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquillity on them and rewarded them with a near victory

So:

1) Sent down from Allah swt

2) To believers with a sincere heart

3) Increases faith

Clearly its more than simply an 'untroubled state'.

For more details read Tafsir AlMizan by Allamah Tabataba'i, verse 9:26. This is where I got the above from.

http://holyquran.net/tafseer/almizan/index.html

EDIT: Oops didnt see your post!

So, here we have two examples of Al-Sakeena. Both describe a time of war. The pattern is similar in the verse that talks about Ghazwat Hunain, where some believers fled and things seemed dangerous, then Allah (swt) brought down al-sakeena on the Prophet and the companions.

We don't find Al-Sakeena entering the hearts of the believers on a day to day basis, nor do we find that happening with the Prophet

As it is a divine state, there is no reason to limit it to war. It could be for anyone (including you!) who struggles in the sake of Allah and has a pure heart. Allah sends his sakinah to them, and the result is an increase in faith.

That is why scholars like Al-Qurtubi came to the conclusion that it was Abu Bakr (raa) that had the sakeena enter his heart, and not the Prophet , for the Prophet didn't need it. Also, it was Abu Bakr (raa) that was sad. It wasn't Abu Bakr (raa) that said, "La tahzan".

Abu Bakr was sad, but that doesnt mean sakinah is necessarily for him. You dot need to be sad to get sakeenah, you need the prerequisites that Ive already mentioned. The other verses mention the Prophet getting sakinah, yet there is no mmention of him being sad. Rather one verse explains the reason as 'so that they may increase in Imaan'.

The sakinah is not for Abu Bakr for the following:

The verse is explaining the people how Allah aided his Prophet and how through aiding him, Allah made the words of the unbelievers low. People didnt aid the Prophet, so Allah aided him and part of that was sending tranquility on him and aiding him with the invisible hosts

[9:40] If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise.

So the context is one of aiding the Prophet. Just look at the pronouns. Its all one flow.

I have heard that AlQurtubi says that the 'him' (red) is for Abu Bakr, but the 'him' (blue) is for the Prophet! Apart from messing up the verse, and going against the one single conext, there is another reason to reject this.

Allah mentions ainding the Prophet with 'junood' (hosts/soldiers/forces). If you look at the other verses that mention sakeena, you will see that these 'forces' are mentioned along side it.

[48:4] It is He Who sent down tranquillity into the hearts of the Believers, that they may add faith to their faith;- for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom;-

[9:26] But Allah did pour His calm on the Messenger and on the Believers, and sent down forces which ye saw not

So theres really no reason to split up the sakeena and the forces/hosts in 9:40, giving one to Abu Bakr and the other to the Prophet!

Secondly, the other reason that I quoted 48:18 is to show you that even if we were to assume that Abu Bakr (raa) did have the sakeena enter him in the cave, then it did when he gave the Prophet the swore to fight to the death when he was under the tree. So in either case, Abu Bakr (raa) is a believer because the sakeena did enter his heart.

Thats based on the assumption that Abu Bakr is a believer (mu'min). In 4:18 Allah swt says he's happy with the believers (mu'mineen) who did bay3a, not everyone! Secondly, if you believe that it refers to all those who were under the tree, then you will face a difficulty of trying to reconcile thise with the fact that AbduRahman ibn Udays AlBalawi was one of these people. He was also one of the Sahaba that led the uprising against Uthman! (do a search on shiachat for references).

Also, be aware that the Prophet said, Åöäóø Çááóøåó ãóÚóäóÇ

and did not say, what Musa said to his people when they were scared:

026.062

ÞóÇáó ßóáÇ Åöäóø ãóÚöíó ÑóÈöøí ÓóíóåúÏöíäö

Notice the difference. "Rabee ma'ee" and "Inna Allah ma'ana". Huge difference.

Ma'ana (with us) could be plural used for greatness rather than more than one person (just like the way Allah uses it for himself). Or it could be for both the Prophet and Abu Bakr, but in that case it would not give any merit to Abu Bakr. He was with the Prophet and he was scared, so the Prophet consoled him and told him you'll be fine. God will protect you because you're with me so he's with you too.

In 26:62 perhaps the reason why its singular is that the verse continues '...he will guide me'. In other words: he will show me what to do. So Musa [as] was consoling them by telling them look, God's is with me and therefore he's going to show me what to do. God obviously wasnt going to show all of bani israel what to do, rather only Musa [as] as he was the Prophet. Hence the singular.

In 9:40, it was only a case of both of them standing in the cave and waiting, and Allah making the spider make its web and so on. Allah swt wasnt going to guide the Prophet to do a certain thing like he did with Musa by telling him to strike the water.

Edited by .InshAllah.

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Good stuff.

By the way, do you folks believe that faith increases and decreases? Also with the Prophet (pbuh)?

(salam)

Allah (swt) is infinite, so faith too is infinite, but faith get's different names as it increases.

imtinan is a stage.

Yaqeen is a stage.

There is ofcourse higher stages we cannot not even know about. Just as submission has different stages.

The same with Tranquility.

"Certainty is ever increasing, and remains so throughout eternity." - Our Great Master and Teacher, Jaffar As-Sadiq (as), misbahal Shariah.

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Here is the whole passage from Misbahal Shariah:

Certainty will take the bondsman to every sublime state and every wondrous station; thus did the Messenger of Allah make known the immensity of certainty when he mentioned that ‘Isa [a] walked on water. He said, 'If he had had more certainty, he could have walked on air.' By this he indicated that in spite of the majesty of the place which the prophets have with Allah, they also have different ranks according to their certainty. [/b[b]]Certainty is ever increasing, and remains so throughout eternity. Believers also vary in the strength and weakness of their certainty. A person whose certainty is strong may be recognised by the fact that he finds himself stripped of all ability and power other than what Allah has given him, and by his keeping to Allah's command and worship both outwardly and inwardly. He considers the states of having and not having, increase and decrease, praise and blame, might and abasement, all to be the same because he considers them all on an equal level. However, a person who weakens his certainty attaches himself to external matters, and allows his self free rein therein. He follows the customs and sayings of people without substantiating them, and strives in the affairs of this world, accumulating its wealth and holding on to it, acknowledging and affirming it with his tongue.

There is no withholder or giver except Allah, and the slave can only obtain what he is provided with and allotted. Effort will not increase provision, but he disavows that by his action and his heart. In Allah's words,

íóÞõæáõæäó ÈöÃóÝúæóÇåöåöã ãøóÇ áóíúÓó Ýöí ÞõáõæÈöåöãú æóÇááøåõ ÃóÚúáóãõ ÈöãóÇ íóßúÊõãõæäó

They say with their mouths what is not in their hearts; and Allah best knows what they conceal. (3:167)

Allah was compassionate to His bondsmen when He gave them permission to earn money however they might as long as they do not exceed the limits of Allah or abandon their obligations to Him and the behaviour of His Prophet in any of their actions, or abandon the spirit of trust or become caught in the field of greed. But when they forget this, attaching themselves to the opposite of what has been delineated for them, they are counted among the destroyed, who at the end have nothing but false claims. Not everyone who earns is necessarily trustful: from his earnings he brings for himself only what is forbidden or doubtful. He may be recognized by the effect his gains have upon him, by his insatiable hunger, and how he spends for this world without let.

He who is given permission to earn is one whose self gains while his heart trusts in Allah. If he has a lot of money, he is like a trustee who knows that having property and not having it is the same thing. If he withholds it, he withholds for Allah; and if he spends it, he does so in the way Allah has commanded. Both are for Allah.

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[Pickthal 9:40] If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's Word it was that became the uppermost. Allah is Mighty, Wise.

As has been mentioned therein, inside the cave, the companion of the Holy Prophet, Abu Bakr, was frightened and had started crying in anguish when he heard the voices of the enemy. Then the Holy Prophet said:

"Do not fear. Allah is with us."

Compare this fear to the tranquillity of Ali described in the commentary of verse 207 of al Baqarah which was revealed to honour and glorify Ali. It also points out the fact that wherever in the Quran those who received tranquillity (sakinah) from Allah have been mentioned Abu Bakr must be excluded because his fear has been historically recorded and referred to in this verse. "His companion" (sahibihi) and the "second of the two" imply no merit. See verse 37 of Kahf in which out of the two "mutual companions" one was a believer and the other was a disbeliever.

[Pickthal 18:32] Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.

[Pickthal 18:33] Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.

[Pickthal 18:34] And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.

[Pickthal 18:35] And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.

[Pickthal 18:36] I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.

[Pickthal 18:37] His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?

:)

Still you believe this is in praise of Abu Bakar? Even it is assumed it is in his praise than it is nothing before tens of verses of Holy Quran in praise of Ali (as) as per the sayings of Prophet (pbuh) and Ali (as) and other infallible Imamain (as). :)

So there is no doubt that Ali (as) was more virtuous than other three caliphs and they had no right to rule in the presence of Ali (as)

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æóÚöäÏóåõ ãóÝóÇÊöÍõ ÇáúÛóíúÈö áÇó íóÚúáóãõåóÇ ÅöáÇøó åõæó æóíóÚúáóãõ ãóÇ Ýöí ÇáúÈóÑøö æóÇáúÈóÍúÑö æóãóÇ ÊóÓúÞõØõ ãöä æóÑóÞóÉò ÅöáÇøó íóÚúáóãõåóÇ æóáÇó ÍóÈøóÉò Ýöí ÙõáõãóÇÊö ÇáÃóÑúÖö æóáÇó ÑóØúÈò æóáÇó íóÇÈöÓò ÅöáÇøó Ýöí ßöÊóÇÈò ãøõÈöíäò {59}

[Pickthal 6:59] And with Him are the keys of the Invisible. None but He knoweth them. And He knoweth what is in the land and the sea. Not a leaf falleth but He knoweth it, not a grain amid the darkness of the earth, naught of wet or dry but (it is noted) in a clear record.

Mafatih (plural of miftah - a key; or plural of maftah - a treasure).

Everything seen and unseen is ordered and regulated by the laws made by Him; the fresh and the withered, the living and the dead - nothing is outside the plan of His creation. Allah knows that which takes place, manifest or hidden, because it is an effect of His supreme will.

Ayyashi reports that according to Imam Musa bin Jafar al Kazim, Imam Ali, while explaining verse 43 of al Rad, said: The book, mentioned in this verse, knowledge of which is stated to be with the witness who testifies to the prophethood of the Holy Prophet along with Allah; and the book, mentioned in verse 12 of Ya Sin, containing all things, which has been confined in a manifest or declared Imam, is the same clear book mentioned in verse 59 of An-am.

It means that the witness, who has the knowledge of the book is the imamum mubin and knows everything in the universe, is endowed with the divine wisdom and is chosen by Allah.

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Well i agree with some of my Shia brothers and sisters that it is really foolish to compare Hazrat Ali (as) with Shaikhain as they are far more inferior to Ali (as). They worshiped idols in the days of ignorance while Ali (as) recited Holy Quran in the lap of Hazrat Muhammad (pbuh) inside Kaaba. But unfortunately, due to Sunni muslims i had to do this and pose a challenge to them that they can not prove superiority of Shaikhain from Quran and hadiths of Prophet (pbuh) :D. We just reiterated the facts and did not do more. Still the thread is open for them but they can not do so till the day of Qayamah. IT IS ALWAYS OPEN CHALLENGE FOR THEM

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æóÈóíúäóåõãóÇ ÍöÌóÇÈñ æóÚóáóì ÇáÃóÚúÑóÇÝö ÑöÌóÇáñ íóÚúÑöÝõæäó ßõáÇøð ÈöÓöíãóÇåõãú æóäóÇÏóæúÇú ÃóÕúÍóÇÈó ÇáúÌóäøóÉö Ãóä ÓóáÇóãñ Úóáóíúßõãú áóãú íóÏúÎõáõæåóÇ æóåõãú íóØúãóÚõæäó {46}(Surah Aaraaf Ayat 46)

[Pickthal 7:46] Between them is a veil. And on the Heights are men who know them all by their marks. And they call unto the dwellers of the Garden: Peace be unto you! They enter it not although they hope (to enter).

The men of exalted spiritual honour (e.g. the Holy Prophet and his Ahl ul Bayt identified in Ahzab: 33) shall occupy the heights (araf) overlooking those described in verses 36 to 41 and those mentioned in verses 42 and 43, waiting in two separate areas divided by a partition, before going into hell or paradise respectively. The men on the heights will recognise them all by their marks.

Allahuma Salae Ala Muhammadin Wa Aalae Muhammad :)

Aqa Mahdi Puya says:

These verses clearly establish the fact that the Holy Prophet and his Ahl ul Bayt have the permission of Allah to intercede on behalf of those whom they recognise as their true followers.

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Surah Al A’araaf Ayat 59

áóÞóÏú ÃóÑúÓóáúäóÇ äõæÍðÇ Åöáóì Þóæúãöåö ÝóÞóÇáó íóÇ Þóæúãö ÇÚúÈõÏõæÇú Çááøóåó ãóÇ áóßõã ãøöäú ÅöáóÜåò ÛóíúÑõåõ Åöäøöíó ÃóÎóÇÝõ Úóáóíúßõãú ÚóÐóÇÈó íóæúãò ÚóÙöíãò

[7:59] Certainly We sent Nuh to his people, so he said: O my people! serve Allah, you have no god other than Him; surely I fear for you the chastisement of a grievous day.

The Commentary of Pooya/Ali States the following:

When Nuh tried to put fear of the torment of a dreadful day in the hearts of the people they laughed at him. Allah's retribution came soon afterwards-the great flood, in which his unbelieving people were drowned, but he and those who believed and came into the ark were saved.

Nuh literally means one who weeps. He used to weep continuously in fear of Allah. There were ten prophets between him and Adam. Nuh lived for two thousand five hundred years. He used to live in a small hut. He never built a permanent dwelling abode for himself. In spite of his ceaseless preaching the people were corrupt and full of violence. The men, women and children used to throw stones at him. Whenever he was buried under the heap of stones, wounded and helpless, Jibra-il was deputed to save him and nurse him. His preaching of goodness and godliness continued in the face of violent opposition by his loathsome people. At last the waters of the great flood came upon the earth. Allah wiped out every thing on the earth, and only Nuh and his companions in the ark survived.

Nuh was standing in the sun when the angel of death came. He asked Izra-il to let him go into a nearby shade before his soul was taken away from his body. After coming under the shade he said: "The life of this world is as long as the time he took to come under the shade from the sun, even shorter."

The Holy Prophet said:

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

the narrators of this hadith are as follows:

Muslim bin Hajjaj in Sahih,

Imam Ahmad Bin Hanbal in Musnad,

Hafiz Abu Nu'aim in Hilyatu'l-Auliya;

Ibn Abdi'l-Birr in Isti'ab;

Abu Bakr Khatib Baghdadi in Ta'rikh-e-Baghdad;

Muhammad bin Talha Shafi'i in Matalibu's-Su'uli;

Ibn Athir in Nihaya;

Sibt Ibn Jauzi in Tadhkira;

Ibn Sabbagh-e-Makki in Fusulu'l-Muhimma;

Allama Nuru'd-Din Samhudi in Ta'rikhu'l-Medina;

Seyyed Mu'min Shablanji in Nuru'l-Absar;

Imam Fakhru'd-Din Razi in Tafsir-e-Mafatihu'l-Ghaib;

Jalalu'd-din Suyuti in Durru'l-Mansur;

Imam Tha'labi in Tafsir-e-Kashfu'l-Bayan;

Tabrani in Ausat;

Hakim in Mustadrak, Volume 3, page 151;

Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 4;

Mir Seyyed Ali Hamadani in Mawaddatu'l-Qurba, Mawadda 2;

Ibn Hajar Makki in Sawa'iqu'l-Muhriqa under verse 8;

Tabari in his Tafsir as well as his History;

Muhammad bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 100, page 233.

one hasan chain can be found in the work by Suyuti here:

8162 -

ãËá Ãåá ÈíÊí ãËá ÓÝíäÉ äæÍ: ãä ÑßÈåÇ äÌÇ¡ æãä ÊÎáÝ ÚäåÇ ÛÑÞ

ÇáÊÎÑíÌ (ãÝÕáÇ): ÇáÈÒÇÑ Úä ÇÈä ÚÈÇÓ¡ æÚä ÇÈä ÇáÒÈíÑ¡ ÇáÍÇßã Ýí ÇáãÓÊÏÑß Úä ÃÈí ÐÑ

ÊÕÍíÍ ÇáÓíæØí: ÍÓä

the website can be accessed here:

http://www.al-eman.com/islamlib/viewchp.as...=246&CID=98

Finally Ibn hajar Alhaythami says there are many chains and they strengthen one another. Sawa'iq Muhriqah vol2 pg 445:

æÞÇá ÃÍãÏ Èä ÍÌÑ ÇáåíËãí Ýí ( ÇáÕæÇÚÞ ÇáãÍÑÞÉ ) : " æÌÇÁ ãä ØÑÞ ÚÏíÏÉ íÞæí ÈÚÖåÇ ÈÚÖÇ : ÅäãÇ ãËá Ãåá ÈíÊí Ýíßã ßãËá ÓÝíäÉ äæÍ ãäå ÑßÈåÇ äÌÇ ¡ æÝí ÑæÇíÉ ãÓÜáã : æãä ÊÎáÝ ÚäåÇ ÛÑÞ ¿! æÝí ÑæÇíÉ åáß "

) ÇáÕæÇÚÞ ÇáãÍÑÞÉ - Ì2 Õ445

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I'm not sure if anyone mentioned this undeniable hadith that the followers of a sect with the slightest relevance to Islam should also be knowing without a shadow of doubt.

Remember the battle of Khyber?

Now, pick up any of your respective sources and you can see that after Umar bin Khattab was sent by Rasoolullah (pbuh) and he failed horribly, the Rasool (pbuh) said: Tomorrow I will give my flag (to lead the attack on Khyber) to a man who is the beloved of Allah and His messenger, and he loves Allah and His messenger.

The next morning, while everyone looked on with hopes of being that man themselves, Rasoolullah (pbuh) asked for Ali (as) to be brought before him and handed him the battle standard.

....

Now guys, non-Shia friends specificly, you realize what this also means at the same time?

It also means that Umar was not the beloved of Allah and His messenger! Since he had just lost the other day as commander of the attacking force (by fleeing from the battle, yet again!) and had contributed a loss for the army of Rasoolullah (pbuh) and had been making a fuss out of it by blaming everyone else while everyone else who went with him blamed him for losing that particular attack unanimously! His shameful actions were -the- final convincing reason for Rasoolullah (pbuh) to deem it necessary and call for Ali (as) to be done with the Khyber campaign, and also, so my maula could show them how to really fight in the way of Allah and win.

Edited by Abu Dujana

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ummtali din lagge gehneh

kaandeh ne leht leht ke

joh vi bacheyya vi oh vi

lehgeh ne sabb lapait ke

aah mira bhira

mushqill qushaa

changee naiyo keete merea yaara!

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It also means that Umar was not the beloved of Allah and His messenger! Since he had just lost the other day as commander of the attacking force (by fleeing from the battle, yet again!) and had contributed a loss for the army of Rasoolullah and had been making a fuss out of it by blaming everyone else while everyone else who went with him blamed him for losing that particular attack unanimously! His shameful actions were -the- final convincing reason for Rasoolullah to deem it necessary and call for Ali to be done with the Khyber campaign, and also, so my maula could show them how to really fight in the way of Allah and win.

I find it amusing how not being able to open a fort in a short amount of time to be equivalent to retreating. =)

This is the hadeeth:

ÍóÏøóËóäóÇ ÚóÈúÏõ Çááøóåö Èúäõ ãóÓúáóãóÉó ÍóÏøóËóäóÇ ÍóÇÊöãñ Úóäú íóÒöíÏó Èúäö ÃóÈöí ÚõÈóíúÏò Úóäú ÓóáóãóÉó ÑóÖöíó Çááøóåõ Úóäúåõ ÞóÇáó ßóÇäó Úóáöíøõ Èúäõ ÃóÈöí ØóÇáöÈò ÑóÖöíó Çááøóåõ Úóäúåõ ÊóÎóáøóÝó Úóäú ÇáäøóÈöíøö Õóáøóì Çááøóåõ Úóáóíúåö æóÓóáøóãó Ýöí ÎóíúÈóÑó æóßóÇäó ÑóãöÏðÇ ÝóÞóÇáó ÃóäóÇ ÃóÊóÎóáøóÝõ Úóäú ÇáäøóÈöíøö Õóáøóì Çááøóåõ Úóáóíúåö æóÓóáøóãó ÝóáóÍöÞó Èöåö ÝóáóãøóÇ ÈöÊúäóÇ ÇááøóíúáóÉó ÇáøóÊöí ÝõÊöÍóÊú ÞóÇáó áóÃõÚúØöíóäøó ÇáÑøóÇíóÉó ÛóÏðÇ Ãóæú áóíóÃúÎõÐóäøó ÇáÑøóÇíóÉó ÛóÏðÇ ÑóÌõáñ íõÍöÈøõåõ Çááøóåõ æóÑóÓõæáõåõ íõÝúÊóÍõ Úóáóíúåö ÝóäóÍúäõ äóÑúÌõæåóÇ ÝóÞöíáó åóÐóÇ Úóáöíøñ ÝóÃóÚúØóÇåõ ÝóÝõÊöÍó Úóáóíúåö

Notice: ÝóäóÍúäõ äóÑúÌõæåóÇ

Are we to assume that everyone who didn't get the raaya also aren't loved by Allah (swt) and the Prophet (pbuh)? Also, Abu Bakr (raa) was the leader of the army the day before Omar (raa) should we assume the same of him?

I'm glad you accept this saheeh hadeeth, but be aware that your interpretation might be flawed. Especially since there are other hadeeths where the Prophet (pbuh) says that he loves Abu Bakr (raa) and Omar (raa).

Also, after the Prophet (pbuh) spoke about giving the raaya to someone that loves Allah (swt) and His Prophet (pbuh), Abu Huraira (raa) narrated that Omar (raa) said:

ãÇ ÃÍÈÈÊ ÇáÅãÇÑÉ ÅáÇ íæãÆÐ

Narrated by Muslim.

This is clear, to any Sunni that accepts the authentic narrations, that Omar (raa) loves the Prophet (pbuh) and Allah (swt).

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I find it amusing how not being able to open a fort in a short amount of time to be equivalent to retreating. =)

This is the hadeeth:

ÍóÏøóËóäóÇ ÚóÈúÏõ Çááøóåö Èúäõ ãóÓúáóãóÉó ÍóÏøóËóäóÇ ÍóÇÊöãñ Úóäú íóÒöíÏó Èúäö ÃóÈöí ÚõÈóíúÏò Úóäú ÓóáóãóÉó ÑóÖöíó Çááøóåõ Úóäúåõ ÞóÇáó ßóÇäó Úóáöíøõ Èúäõ ÃóÈöí ØóÇáöÈò ÑóÖöíó Çááøóåõ Úóäúåõ ÊóÎóáøóÝó Úóäú ÇáäøóÈöíøö Õóáøóì Çááøóåõ Úóáóíúåö æóÓóáøóãó Ýöí ÎóíúÈóÑó æóßóÇäó ÑóãöÏðÇ ÝóÞóÇáó ÃóäóÇ ÃóÊóÎóáøóÝõ Úóäú ÇáäøóÈöíøö Õóáøóì Çááøóåõ Úóáóíúåö æóÓóáøóãó ÝóáóÍöÞó Èöåö ÝóáóãøóÇ ÈöÊúäóÇ ÇááøóíúáóÉó ÇáøóÊöí ÝõÊöÍóÊú ÞóÇáó áóÃõÚúØöíóäøó ÇáÑøóÇíóÉó ÛóÏðÇ Ãóæú áóíóÃúÎõÐóäøó ÇáÑøóÇíóÉó ÛóÏðÇ ÑóÌõáñ íõÍöÈøõåõ Çááøóåõ æóÑóÓõæáõåõ íõÝúÊóÍõ Úóáóíúåö ÝóäóÍúäõ äóÑúÌõæåóÇ ÝóÞöíáó åóÐóÇ Úóáöíøñ ÝóÃóÚúØóÇåõ ÝóÝõÊöÍó Úóáóíúåö

Notice: ÝóäóÍúäõ äóÑúÌõæåóÇ

Are we to assume that everyone who didn't get the raaya also aren't loved by Allah (swt) and the Prophet (pbuh)? Also, Abu Bakr (raa) was the leader of the army the day before Omar (raa) should we assume the same of him?

I'm glad you accept this saheeh hadeeth, but be aware that your interpretation might be flawed. Especially since there are other hadeeths where the Prophet (pbuh) says that he loves Abu Bakr (raa) and Omar (raa).

Also, after the Prophet (pbuh) spoke about giving the raaya to someone that loves Allah (swt) and His Prophet (pbuh), Abu Huraira (raa) narrated that Omar (raa) said:

ãÇ ÃÍÈÈÊ ÇáÅãÇÑÉ ÅáÇ íæãÆÐ

Narrated by Muslim.

This is clear, to any Sunni that accepts the authentic narrations, that Omar (raa) loves the Prophet (pbuh) and Allah (swt).

assalam o alekum

can u kindly post the arabic text in english :)

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assalam o alekum

can u kindly post the arabic text in english

Sure. =)

ÍóÏøóËóäóÇ ÚóÈúÏõ Çááøóåö Èúäõ ãóÓúáóãóÉó ÍóÏøóËóäóÇ ÍóÇÊöãñ Úóäú íóÒöíÏó Èúäö ÃóÈöí ÚõÈóíúÏò Úóäú ÓóáóãóÉó ÑóÖöíó Çááøóåõ Úóäúåõ ÞóÇáó ßóÇäó Úóáöíøõ Èúäõ ÃóÈöí ØóÇáöÈò ÑóÖöíó Çááøóåõ Úóäúåõ ÊóÎóáøóÝó Úóäú ÇáäøóÈöíøö Õóáøóì Çááøóåõ Úóáóíúåö æóÓóáøóãó Ýöí ÎóíúÈóÑó æóßóÇäó ÑóãöÏðÇ ÝóÞóÇáó ÃóäóÇ ÃóÊóÎóáøóÝõ Úóäú ÇáäøóÈöíøö Õóáøóì Çááøóåõ Úóáóíúåö æóÓóáøóãó ÝóáóÍöÞó Èöåö ÝóáóãøóÇ ÈöÊúäóÇ ÇááøóíúáóÉó ÇáøóÊöí ÝõÊöÍóÊú ÞóÇáó áóÃõÚúØöíóäøó ÇáÑøóÇíóÉó ÛóÏðÇ Ãóæú áóíóÃúÎõÐóäøó ÇáÑøóÇíóÉó ÛóÏðÇ ÑóÌõáñ íõÍöÈøõåõ Çááøóåõ æóÑóÓõæáõåõ íõÝúÊóÍõ Úóáóíúåö ÝóäóÍúäõ äóÑúÌõæåóÇ ÝóÞöíáó åóÐóÇ Úóáöíøñ ÝóÃóÚúØóÇåõ ÝóÝõÊöÍó Úóáóíúåö

I'm not a professional translator, but in a nutshell it says that the Prophet (pbuh) said that he will give the flag tomorrow to someone that is loved by Allah (swt) and His Prophet (pbuh) and that all the companions wanted to be this person.

ãÇ ÃÍÈÈÊ ÇáÅãÇÑÉ ÅáÇ íæãÆÐ

In this other hadeeth, Omar (raa) says, "I never loved to be a leader except on that day."

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