Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله
Sign in to follow this  
Aabiss_Shakari

Hazrat Ali (as) Versus Shaikhain Before Quran

Rate this topic

Recommended Posts

(salam)

íóæúãó äóÏúÚõæ ßõáøó ÃõäóÇÓò ÈöÅöãóÇãöåöãú Ýóãóäú ÃõæÊöíó ßöÊóÇÈóåõ Èöíóãöíäöåö ÝóÃõæúáóÜÆößó íóÞúÑóÄõæäó ßöÊóÇÈóåõãú æóáÇó íõÙúáóãõæäó ÝóÊöíáÇð {71}

(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly. (Quran 17:71)

The book mentioned here is the record of deeds every individual will carry with him or her on the day of judgement. It will be visible to all. All human beings will appear with the guides (imams) they followed in their lives in the world. to give account of their deeds and faith. Blessed are they who follow the true guides (imams) of the Ahl ul Bayt, chosen by Allah and appointed by the Holy Prophet.

The Holy Prophet said:

"Verily I am the Imam among you. After me, Ali will be your Imam. After him, his sons in his progeny will be your Imams. Whosoever remains attached with them shall be saved and shall obtain salvation. Those who disassociate themselves from them shall go astray and will certainly be lost."

So, either follow the thoroughly purified (Ahzab:33) Imams of the Ahl ul Bayt who are the fountain-head of guidance, mercy and wisdom, so that you go before your Lord on the day of judgement with them as your Imams, or run after those who themselves were in need of guidance.

"Is then He who guides to the truth more worthy to be followed, or he who cannot find the right path unless he is guided? What ails you? How (ill) you judge?" (Yunus: 35)

The above verse is also applicable to those whom He chose as guides to preserve and show His right path to mankind in every age and clime.

"Is he who walks grovelling upon his face more rightly guided or he who walks uprightly on the right path?" (Mulk: 22)

Please refer to al Baqarah: 2 and 124 to understand the following verse and know who are the true Imams chosen and appointed by Allah.

"We have gathered all things in a manifest Imam " (Ya Sin: 12)

"Verily we have shown man the right way. Let him (now) be grateful (follow the right way) or be ungrateful (reject it)." (Dahr: 3).

Aqa Mahdi Puya says:

Commentators have variously interpreted the word imam as under:

(i) Scripture.

(ii) Prophet.

(iii) Leaders in every age.

(iv) Record of deeds.

(v) Mother.

The first three are better than the last two.

The scripture and the prophet on whom it was revealed are not separable. To follow a scripture means to follow the prophet who brought it to the people. Moreover both of them together take their true followers to salvation. Nowhere in the Quran or in the traditions it is stated that they may also lead their followers to hell, but it is said that there are two types of Imams-"We appointed Imams, from among them, to guide (mankind) by our command (Sajdah: 24); and "We made them Imams who invite to the fire (Qasas: 41). The Imams mentioned in Sajdah: 24, like the prophets, are not separable from the scripture, as declared by the Holy Prophet in hadith al thaqalayn (see page 6). They are his Ahl ul Bayt.

The Holy Prophet said:

"Whosoever dies without recognising the Imam of his age dies the death of a pagan."

After making it clear that there will be an Imam from his progeny in every age, he gave the number of Imams as twelve, neither more nor less. In fact it was a covenant Allah made with Ibrahim that among his descendants there would be twelve princes (Imams) in the progeny of Ismail. See Al Baqarah: 124.

This verse says that all human beings in groups shall be called with their respective Imams. The identity of the true Imams will be their inseparability with the scripture and the Holy Prophet- they will lead to eternal salvation. Those who opposed these Imams in their lifetime and installed themselves as the leaders or rulers without any divine authority shall be the leaders mentioned in Qasas: 41 who will lead their followers to hell because they opposed the book, the Holy Prophet and Allah.

On the day of resurrection the people will be divided in the following groups:

(i) Those who are most excellent and nearest to Allah.

(ii) Ashab ul maymanah-the followers of the book of Allah, the Holy Prophet and the Imams of his Ahl ul Bayt, the most excellent and nearest to Allah.

(iii) Ashab ul mash-amah-the opponents of the first and the second groups.

This holy verse makes allusions to one of the other Divine blessings given to man, and then it refers to the heavy responsibilities which run parallel to these blessings and are upon him. At first, the Holy Qur'an points to the 'issue of leadership' and its role in the course of human destiny, implying that on the Hereafter Day He shall call each people along with their 'Imams' 'Leaders'. The verse says:

" On the Day We shall call every people with their Imam (leader) ; ..."

That is, those people who, in any age, accepted the call of their contemporary prophets and their emissaries, will be with their leaders, while those who bowed to the leadership of the Satan or the Imams of aberration or tyrannical rulers and pioneers, will be accompanied by them.

This exposition, while reflecting one of the means of the development of man, serves as a dire warning to all the human beings that they should show maximum vigilance in the course of the selection of leaders, not allowing just anyone to take their lead.

The Role of Leadership in Islam:

It is narrated in a famous quotation from Imam Baqir (a.s.) , that whenever he discussed upon the 'principal pillars' of Islam, he used to place the 'leadership issue' (Wilayah) as the fifth, and the most important of the pillars, while, placing the 'daily prayers', which is meant to establish one's personal relationship with the Creator, and 'fasting', which is the secret of campaign against passions, and paying of the poor- dues ( Zakat) , which is a relationship of people with people, and, finally, 'Hajj', which relates to the social aspects of Islam, consist of the other four pillars.

The 'Imam' (a.s.) , then, goes on to say: "Nothing is as important as the issue of leadership (Wilayah) ", for the execution of other four principles depends, entirely, on the issue of leadership and can be realized solely in the light of this principle.

It is also for this reason that we have in another famous quotation from the Prophet (p.b.u.h.) in a famous traditions he said: "He who passes away without having an 'Imam', a 'leader', his death belongs to the category of 'paganism'. " There are numerous examples throughout history when a nation has gained the first row in the world in rank and position under the guidance of a great and an eligible leader, while, the same nation has suffered a devastating blow, and its eventual down fall has been brought about as a result of a weak and incapable leadership that may be beyond recognition.

In interpretation of this verse in Islamic sources, there are numerous quotations introduced, all of which enlighten thoroughly the meaning of the verse, indicating that the purpose of this verse is 'Imamat', 'leadership', as follows:

1) In an authentic documented tradition, quoted from Imam Ali- Ibn- MousarRida (a.s.) by Shi'ah as well as Sunni sources, we read that, the 'Imam' (a.s.) , quoting from the prophet (p.b.u.h.) , narrated by his forefathers, upon the commentary of this verse, said: "On that Day, every nation will be called along with its contemporary Imam, 'leader', and the Book of their Lord, as well as the course of practice of their prophet. (Majma'- ul- Bayan and Safi) .

2) And, we have it also quoted by Imam Sadiq (a.s.) saying: "Do you not express your praise and gratitude to Allah When the resurrection day comes, the Lord will call every nation along with the one whose leadership it has accepted. We will be called along with the Prophet (p.b.u.h.) and you will be along with us. Where do you think you will be taken to then By the Lord of Ka'bah to Paradise. " The Imam reiterated the last sentence three times.

3) Had rat- i- Rida has said in a detailed tradition: "The issue of 'Imamat' (leadership) exhibits the position of the prophets and is a heritage of the forerunners. It tackles with the issue of substitution of Allah and the prophetic mission of the Prophet (p.b.u.h.) as well as the position of Amir- ul- Mu'mineen (a.s.) along with the replacement by Imam Hassan, as well as Imam Hussayn (a.s.) . " Then he said: "The Imam introduces those issues which are as 'allowed' by Allah as they are, and the ones which are regarded 'forbidden' by the Lord as such. The Imam seeks to establish the limits which are ordained by Allahand he defends the Lord's religion, and invites (the people) to the path of Allah through wisdom, good admonitions, and self- explanatory proofs. And, finally, the Imam is the rein and head of the religion, order of Muslims, the benefit to the believers in the world and their glory. " Again, he remarked: "The 'Imam' is the flourishing root of Islam and the 'prime branch' of it. The 'Imam' is an honest friend, a kind and friendly father, a truly- loyal brother and a companion, just like an affectionate and honest mother towards her young child, and a refuge for Allah's servants. " Then, he said: "The 'Imam' is the Lord's trustee on the earth and among His people. He is the Lord's proof for His servants and is His substitute in the cities. He calls (the people) to Allah and defends His sanctuaries. " (Tuhaf- ul- 'Uqul, and 'Athar- ul- Sadiqin, Harf- ul- Alaf)

4) Quoting Ibn Abbas, Mujahid says: "The Messenger of Allah (p.b.u.h.) has remarked: 'As the day of resurrection comes about, the Lord commands Gabriel to sit down at the gate of the Paradise, and do not let any one in unless he possesses the admission card and passage of Ali Ibn Abi Talib (a.s.)'. " (Manaqib Ibn Maqazili, p. 131) .

There are two types of leaders mentioned in the Qur'an. The first one includes the leaders of 'light' and 'guidance'; while the latter comprises of leaders who lead to the Fire and misguidance. The second group compel people to follow their lead by force, threats, allurement, and humiliation.

5) Abou Basir once told Imam Sadiq (a.s.) : "I witness that verily you are my Imam. " The Imam replied: "Every group will be mustered with their own Imam in the Hereafter. " (Tafsir Nour- uth- Thaqalayn) 6) And, again, the same Imam remarked: "He who rejects or refuses to accept one of the living 'Imams', he has certainlyrejected the 'Imams' (and 'leaders') of the past. " (Bihar, vol. 32, p. 59 and 'Ikmal- ud- Din) Incidentally, the issue of 'Imamat', (leadership) and 'Wilayat' (mastership) are the subject- core of life, and are within the context of one's very life, and it is not to be regarded as a marginal or merely an ideological issue side- lined by others. The issue of 'leadership' may make people either happy or wretched. Therefore, the result of selection of a leader and obedience to him is a burning one till the threshold of the Hereafter.

The Hereafter is not only the tribunal for individuals, but it is also the great court set- up for nations, peoples, parties, schools of thought, and for governments.

Then, the verse implies that the people will be categorized into two different groups in the doomsday. Those whose record of deeds is delivered to their right hand, and this is done with their pride, joy, and pleasure when they read it joyfully, and no cruelty is done to them. And, he, who has not found a way to be saved in the world and who has not been led well, he will not seek his way out into the Paradise in the hereafter. The verse says:

"... then whoever is given his book in his right hand; then these will read their book (joyfully) ; ..."

In conclusion, it is worth noting that the Arabic term/ fati/ signifies a thin noodle which is spilt within a date- stone and which here implies an 'insignificant' amount. Therefore, the chastisement in the resurrection day is a hundred percent just and fair, for, on that Day one receives punishment and reward commensurate with his amount of sin or decent act he has undertaken to perform, even it is very insignificant. The verse says:

"... and they will not be treated unjustly in the least.

Share this post


Link to post
Share on other sites
(salam)

íóæúãó äóÏúÚõæ ßõáøó ÃõäóÇÓò ÈöÅöãóÇãöåöãú Ýóãóäú ÃõæÊöíó ßöÊóÇÈóåõ Èöíóãöíäöåö ÝóÃõæúáóÜÆößó íóÞúÑóÄõæäó ßöÊóÇÈóåõãú æóáÇó íõÙúáóãõæäó ÝóÊöíáÇð {71}

(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly. (Quran 17:71)

The book mentioned here is the record of deeds every individual will carry with him or her on the day of judgement. It will be visible to all. All human beings will appear with the guides (imams) they followed in their lives in the world. to give account of their deeds and faith. Blessed are they who follow the true guides (imams) of the Ahl ul Bayt, chosen by Allah and appointed by the Holy Prophet.

The Holy Prophet said:

"Verily I am the Imam among you. After me, Ali will be your Imam. After him, his sons in his progeny will be your Imams. Whosoever remains attached with them shall be saved and shall obtain salvation. Those who disassociate themselves from them shall go astray and will certainly be lost."

So, either follow the thoroughly purified (Ahzab:33) Imams of the Ahl ul Bayt who are the fountain-head of guidance, mercy and wisdom, so that you go before your Lord on the day of judgement with them as your Imams, or run after those who themselves were in need of guidance.

"Is then He who guides to the truth more worthy to be followed, or he who cannot find the right path unless he is guided? What ails you? How (ill) you judge?" (Yunus: 35)

The above verse is also applicable to those whom He chose as guides to preserve and show His right path to mankind in every age and clime.

"Is he who walks grovelling upon his face more rightly guided or he who walks uprightly on the right path?" (Mulk: 22)

Please refer to al Baqarah: 2 and 124 to understand the following verse and know who are the true Imams chosen and appointed by Allah.

"We have gathered all things in a manifest Imam " (Ya Sin: 12)

"Verily we have shown man the right way. Let him (now) be grateful (follow the right way) or be ungrateful (reject it)." (Dahr: 3).

Aqa Mahdi Puya says:

Commentators have variously interpreted the word imam as under:

(i) Scripture.

(ii) Prophet.

(iii) Leaders in every age.

(iv) Record of deeds.

(v) Mother.

The first three are better than the last two.

The scripture and the prophet on whom it was revealed are not separable. To follow a scripture means to follow the prophet who brought it to the people. Moreover both of them together take their true followers to salvation. Nowhere in the Quran or in the traditions it is stated that they may also lead their followers to hell, but it is said that there are two types of Imams-"We appointed Imams, from among them, to guide (mankind) by our command (Sajdah: 24); and "We made them Imams who invite to the fire (Qasas: 41). The Imams mentioned in Sajdah: 24, like the prophets, are not separable from the scripture, as declared by the Holy Prophet in hadith al thaqalayn (see page 6). They are his Ahl ul Bayt.

The Holy Prophet said:

"Whosoever dies without recognising the Imam of his age dies the death of a pagan."

After making it clear that there will be an Imam from his progeny in every age, he gave the number of Imams as twelve, neither more nor less. In fact it was a covenant Allah made with Ibrahim that among his descendants there would be twelve princes (Imams) in the progeny of Ismail. See Al Baqarah: 124.

This verse says that all human beings in groups shall be called with their respective Imams. The identity of the true Imams will be their inseparability with the scripture and the Holy Prophet- they will lead to eternal salvation. Those who opposed these Imams in their lifetime and installed themselves as the leaders or rulers without any divine authority shall be the leaders mentioned in Qasas: 41 who will lead their followers to hell because they opposed the book, the Holy Prophet and Allah.

On the day of resurrection the people will be divided in the following groups:

(i) Those who are most excellent and nearest to Allah.

(ii) Ashab ul maymanah-the followers of the book of Allah, the Holy Prophet and the Imams of his Ahl ul Bayt, the most excellent and nearest to Allah.

(iii) Ashab ul mash-amah-the opponents of the first and the second groups.

This holy verse makes allusions to one of the other Divine blessings given to man, and then it refers to the heavy responsibilities which run parallel to these blessings and are upon him. At first, the Holy Qur'an points to the 'issue of leadership' and its role in the course of human destiny, implying that on the Hereafter Day He shall call each people along with their 'Imams' 'Leaders'. The verse says:

" On the Day We shall call every people with their Imam (leader) ; ..."

That is, those people who, in any age, accepted the call of their contemporary prophets and their emissaries, will be with their leaders, while those who bowed to the leadership of the Satan or the Imams of aberration or tyrannical rulers and pioneers, will be accompanied by them.

This exposition, while reflecting one of the means of the development of man, serves as a dire warning to all the human beings that they should show maximum vigilance in the course of the selection of leaders, not allowing just anyone to take their lead.

The Role of Leadership in Islam:

It is narrated in a famous quotation from Imam Baqir (a.s.) , that whenever he discussed upon the 'principal pillars' of Islam, he used to place the 'leadership issue' (Wilayah) as the fifth, and the most important of the pillars, while, placing the 'daily prayers', which is meant to establish one's personal relationship with the Creator, and 'fasting', which is the secret of campaign against passions, and paying of the poor- dues ( Zakat) , which is a relationship of people with people, and, finally, 'Hajj', which relates to the social aspects of Islam, consist of the other four pillars.

The 'Imam' (a.s.) , then, goes on to say: "Nothing is as important as the issue of leadership (Wilayah) ", for the execution of other four principles depends, entirely, on the issue of leadership and can be realized solely in the light of this principle.

It is also for this reason that we have in another famous quotation from the Prophet (p.b.u.h.) in a famous traditions he said: "He who passes away without having an 'Imam', a 'leader', his death belongs to the category of 'paganism'. " There are numerous examples throughout history when a nation has gained the first row in the world in rank and position under the guidance of a great and an eligible leader, while, the same nation has suffered a devastating blow, and its eventual down fall has been brought about as a result of a weak and incapable leadership that may be beyond recognition.

In interpretation of this verse in Islamic sources, there are numerous quotations introduced, all of which enlighten thoroughly the meaning of the verse, indicating that the purpose of this verse is 'Imamat', 'leadership', as follows:

1) In an authentic documented tradition, quoted from Imam Ali- Ibn- MousarRida (a.s.) by Shi'ah as well as Sunni sources, we read that, the 'Imam' (a.s.) , quoting from the prophet (p.b.u.h.) , narrated by his forefathers, upon the commentary of this verse, said: "On that Day, every nation will be called along with its contemporary Imam, 'leader', and the Book of their Lord, as well as the course of practice of their prophet. (Majma'- ul- Bayan and Safi) .

2) And, we have it also quoted by Imam Sadiq (a.s.) saying: "Do you not express your praise and gratitude to Allah When the resurrection day comes, the Lord will call every nation along with the one whose leadership it has accepted. We will be called along with the Prophet (p.b.u.h.) and you will be along with us. Where do you think you will be taken to then By the Lord of Ka'bah to Paradise. " The Imam reiterated the last sentence three times.

3) Had rat- i- Rida has said in a detailed tradition: "The issue of 'Imamat' (leadership) exhibits the position of the prophets and is a heritage of the forerunners. It tackles with the issue of substitution of Allah and the prophetic mission of the Prophet (p.b.u.h.) as well as the position of Amir- ul- Mu'mineen (a.s.) along with the replacement by Imam Hassan, as well as Imam Hussayn (a.s.) . " Then he said: "The Imam introduces those issues which are as 'allowed' by Allah as they are, and the ones which are regarded 'forbidden' by the Lord as such. The Imam seeks to establish the limits which are ordained by Allahand he defends the Lord's religion, and invites (the people) to the path of Allah through wisdom, good admonitions, and self- explanatory proofs. And, finally, the Imam is the rein and head of the religion, order of Muslims, the benefit to the believers in the world and their glory. " Again, he remarked: "The 'Imam' is the flourishing root of Islam and the 'prime branch' of it. The 'Imam' is an honest friend, a kind and friendly father, a truly- loyal brother and a companion, just like an affectionate and honest mother towards her young child, and a refuge for Allah's servants. " Then, he said: "The 'Imam' is the Lord's trustee on the earth and among His people. He is the Lord's proof for His servants and is His substitute in the cities. He calls (the people) to Allah and defends His sanctuaries. " (Tuhaf- ul- 'Uqul, and 'Athar- ul- Sadiqin, Harf- ul- Alaf)

4) Quoting Ibn Abbas, Mujahid says: "The Messenger of Allah (p.b.u.h.) has remarked: 'As the day of resurrection comes about, the Lord commands Gabriel to sit down at the gate of the Paradise, and do not let any one in unless he possesses the admission card and passage of Ali Ibn Abi Talib (a.s.)'. " (Manaqib Ibn Maqazili, p. 131) .

There are two types of leaders mentioned in the Qur'an. The first one includes the leaders of 'light' and 'guidance'; while the latter comprises of leaders who lead to the Fire and misguidance. The second group compel people to follow their lead by force, threats, allurement, and humiliation.

5) Abou Basir once told Imam Sadiq (a.s.) : "I witness that verily you are my Imam. " The Imam replied: "Every group will be mustered with their own Imam in the Hereafter. " (Tafsir Nour- uth- Thaqalayn) 6) And, again, the same Imam remarked: "He who rejects or refuses to accept one of the living 'Imams', he has certainlyrejected the 'Imams' (and 'leaders') of the past. " (Bihar, vol. 32, p. 59 and 'Ikmal- ud- Din) Incidentally, the issue of 'Imamat', (leadership) and 'Wilayat' (mastership) are the subject- core of life, and are within the context of one's very life, and it is not to be regarded as a marginal or merely an ideological issue side- lined by others. The issue of 'leadership' may make people either happy or wretched. Therefore, the result of selection of a leader and obedience to him is a burning one till the threshold of the Hereafter.

The Hereafter is not only the tribunal for individuals, but it is also the great court set- up for nations, peoples, parties, schools of thought, and for governments.

Then, the verse implies that the people will be categorized into two different groups in the doomsday. Those whose record of deeds is delivered to their right hand, and this is done with their pride, joy, and pleasure when they read it joyfully, and no cruelty is done to them. And, he, who has not found a way to be saved in the world and who has not been led well, he will not seek his way out into the Paradise in the hereafter. The verse says:

"... then whoever is given his book in his right hand; then these will read their book (joyfully) ; ..."

In conclusion, it is worth noting that the Arabic term/ fati/ signifies a thin noodle which is spilt within a date- stone and which here implies an 'insignificant' amount. Therefore, the chastisement in the resurrection day is a hundred percent just and fair, for, on that Day one receives punishment and reward commensurate with his amount of sin or decent act he has undertaken to perform, even it is very insignificant. The verse says:

"... and they will not be treated unjustly in the least.

Bravo Bro Aabiss

well said

Share this post


Link to post
Share on other sites
Rank has everything to do with it , muslims need to get their priorities straight .

1st Allah SWT

2nd Sayidina Mu7ammad SAWAS

Then Imam Ali a.s. and the Ahlulbayt a.s.

Where as we always see shia putting #3 first .

"where as we always see shia putting #3 first" tells me that you know nothing about the shia or what they believe in, before you get on the discussion forum, get yourself educated before wasting everyone's time. You are probably one of those who deny that holocoust never took place, unless you educate yourself, you will never get your head out of the place where the sun doesn't shine, catch my drift, BRO.

Share this post


Link to post
Share on other sites

(salam)

æóãöäó Çááøóíúáö ÝóÊóåóÌøóÏú Èöåö äóÇÝöáóÉð áøóßó ÚóÓóì Ãóä íóÈúÚóËóßó ÑóÈøõßó ãóÞóÇãðÇ ãøóÍúãõæÏðÇ {79}

And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory. (Quran17:79)

Tahajjud is a prayer prayed after midnight but before dawn. Although tahajjud is an optional prayer, but it is considered "nearest to obligatory (wajib) prayer."

The Holy Prophet said:

"On the day of judgement I will be in "maqaman mahmuda" (a station of praise and glory) from where I will seek forgiveness for the sinners from the Lord who does what He wills."

Aqa Mahdi Puya says:

As a means may but when the nominative of this verb is Allah, it becomes a certainty.

Maqaman mahmuda implies such distinction which no other created being shares. All commentators agree that it is because of this authority of intercession the Holy Prophet will be given the standard of praise and glory (liwa-i hamd) under which all the prophets and angels will stand together.

Ahmad bin Hambal says:

"The Holy Prophet said: 'O Ali, I and you will have the honour to address them. You will hold my standard under which all the prophets will gather'."

The Holy Prophet will be the first and the foremost intercessor whose intercession will be accepted by Allah.

Share this post


Link to post
Share on other sites
"where as we always see shia putting #3 first" tells me that you know nothing about the shia or what they believe in, before you get on the discussion forum, get yourself educated before wasting everyone's time. You are probably one of those who deny that holocoust never took place, unless you educate yourself, you will never get your head out of the place where the sun doesn't shine, catch my drift, BRO.

I am educated enough to know that they mention Ahlulbayt a.s. much more than Sayidina Mu7ammad PBUH .

Share this post


Link to post
Share on other sites

What is the purpose of repeating a thing again and again? Brother Ali has told you that there is saying of Hazrat Ali (as) that "I am one of the slaves of Muhammad (pbuh)".

S@jaad brother! will you not present something from Quran in praise of first three caliphs?

Share this post


Link to post
Share on other sites
What is the purpose of repeating a thing again and again? Brother Ali has told you that there is saying of Hazrat Ali (as) that "I am one of the slaves of Muhammad (pbuh)".

S@jaad brother! will you not present something from Quran in praise of first three caliphs?

I am not a lawyer for the 3 khalifs bro . Allah will defend them .

Read Suratal Fat7 áÞÏ ÑÖí Çááå Úä ÇáãÄãäíä

of course i know what counter argument you gonna come up claiming they were not mu'mineen but it will amount to nothing in my view , so dont try .

Share this post


Link to post
Share on other sites
I am not a lawyer for the 3 khalifs bro . Allah will defend them .

Read Suratal Fat7 áÞÏ ÑÖí Çááå Úä ÇáãÄãäíä

of course i know what counter argument you gonna come up claiming they were not mu'mineen but it will amount to nothing in my view , so dont try .

Allah does not defend those who gone astray. I have set this topic just to see their status in the light of Quran. No doubt Quran and Sunnah praise Hazrat Ali (as) much more than Shaikhain and they are nothing before Ali bin Abu Talib (as)

Share this post


Link to post
Share on other sites
Allah does not defend those who gone astray. I have set this topic just to see their status in the light of Quran. No doubt Quran and Sunnah praise Hazrat Ali (as) much more than Shaikhain and they are nothing before Ali bin Abu Talib (as)

I dont see that period , like i already said b4 there are hardly any mention of the Imams like the Prophet SAWAS is mentioned period .

Since you compare Imams to prophets , i dont see why you always comparing Imam Ali to the first two Khalifs , you Should be comparing them to prophets who are mentioned endlessly in the Quran and that you shia claim are lesser than Imams ?

Share this post


Link to post
Share on other sites

æóæóåóÈúäóÇ áóåõ ãöä ÑøóÍúãóÊöäóÇ ÃóÎóÇåõ åóÇÑõæäó äóÈöíøðÇ {53}

[Quran 19:53] And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet.

In verse 25 to 35 of Ta Ha prophet Musa prayed to Allah to appoint for him a successor (wazir) from his family, his brother Harun, so as to strengthen by him his back; and associate him in his affairs so that they might glorify Allah much and often. In verse 36 Musa's prayer is granted by Allah. On several occasions the Holy Prophet had said that Ali was to him as Harun was to Musa. See al Baqarah : 51. He actually prayed to Allah for appointment of Ali as his wazir (successor) as Musa prayed for Harun. See Ma-idah: 67. Allah granted his prayer also. See Ali Imran: 52 and 53 and Ma-idah: 67.

Aqa Mahdi Puya says:

In the state of ascension (refer to verse 52) Allah informed Musa that his prayer (Ta Ha: 25 to 36) had been accepted (Taha: 36), and Harun was made a prophet. Likewise Ali was appointed as the successor of the Holy Prophet at the time of his ascension (see Bani Israil: 1). Ali was not a prophet because prophethood terminated in the Holy Prophet as the religion of Allah was completed on the day of Ghadir when the Holy Prophet, under the command of Allah, established the wilayah and imamah of Ali ibn abi Talib, so there was no need of any prophet after the Holy Prophet (see Fatihah: 7). Therefore Ali was an Imam (al Baqarah: 124).

Share this post


Link to post
Share on other sites
Guest Zahrah
What are you talking about ? Did you even read what I said ?

Allah is the creator and Sayidina Mu7ammad SAWAS and the Ahlulbayt a.s. are creation , the prophet hailed Imam ali yes but there would be no Ali wihtout Mu7ammad so why go to who is 3rd in rank ?

yeas I readit. twice. you say we should take something between shiism and suniism. based on what you said, we should accept sunnis' ideas to some extent. they are the ones who belive there is a third one in rank. either dont say it and when you sometning accept the whole resposibility of it. why should we choose something between after all? what is wrong with being a mere shia? is it wrong? is that not what Prophet saww prmisedto be the only path to the salvation?

Share this post


Link to post
Share on other sites
Guest Zahrah
Sunni people proudly declare themselves Hanafi, or Hanbali or whatever - wasn't the Prophet (S) and Qura'an sufficient for you people?

ALI

May Allah bless you. right. why dont they ask themselves this question? and if te matter of Caliphate was apolitical one (or better to say they thought or made it some political affair) this is not political anymore. this shows that Qur'an and Sunnah was not enough and they did need an interpreter

Share this post


Link to post
Share on other sites

The Holy Prophet said:

"O Ali, you are to me as Harun was to Musa, but there is no prophethood after me."

(Refer to the commentary of Baqarah: 51 and Maryam: 53).

The following is a traditionally transmitted invocation by the Holy Prophet:

"O Allah, my brother Musa begged You saying: 'O my Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand my talk and appoint from among my kinsmen Harun, my brother, as my wazir and strengthen my back with him and make him participate in my mission.' You inspired him: 'We shall soon strengthen your arm with your brother and make you both dominant.' O Allah, I am Your servant and Your messenger Muhammad. I beg You to delight my heart and make my task easy and appoint from among my kinsmen Ali, my brother, as my wazir."

It is reported that in response to this prayer verse 55 of al Ma-idah was revealed.

Abu Is-haq al Thalabi has recorded the above prayer in his Tafsir Kabir while commenting on the verse occurring in al Ma-idah. Al Balakhi in his Yanabi has copied the same version from Ahmad bin Hanbal's Musnad.

Please refer to the al Baqarah 52 and 53 to know that the Holy Prophet had appointed Ali as his successor on the first day he made public his mission in the assembly of the "near relatives"; and refer to the commentary of al Ma-idah: 67 to know that the Holy Prophet, under the command of Allah, appointed Ali as the guardian, master and commander of all believing men and believing women, as his successor.

Share this post


Link to post
Share on other sites

æóÅöäøöí áóÛóÝøóÇÑñ áøöãóä ÊóÇÈó æóÂãóäó æóÚóãöáó ÕóÇáöÍðÇ Ëõãøó ÇåúÊóÏóì {82}

[Quran 20:82] And most surely I am most Forgiving to him who repents and believes and does good, then continues to follow the right direction.

Aqa Mahdi Puya says:

Imam Muhammad bin Ali al Baqir said:

"Then let himself (remain) guided" means "remain faithful and completely attached to the Ahl ul Bayt". By Allah, if a man worships Allah all his life between the holy Ka-bah and the maqam of Ibrahim without remaining attached to us, Allah will throw him headlong in the hell when he dies.

the grant of manna wa salwa. Also refer to the Hakim has mentioned the above narration as a tradition through his own chain-of narrators; and Ayyashi has also mentioned it through several chains of narrators.

There have been recorded many other traditions in this field narrated from Imam Zayn-ul-'Ābidin (a.s.), Imam Sadiq (a.s.), and the Prophet himself (p.b.u.h.) .

However, to be a believer, and to become a believer, is important, but remaining in Faith is more important. "…and at last is guided."

The Holy Prophet, therefore, declared through hadith al thaqalayn that the word of Allah, the Quran (His guidance, mercy and wisdom), can neither be understood nor put into practice unless the Muslims refer to Ahl ul Bayt and follow their teachings. To love them or to remain attached with them has been commanded in verse 23 of Shura.

When Musa was summoned to the mount for forty days (Baqarah: 51), he left Harun behind him as his representative among the people. Similarly the Holy Prophet left Ali as his vicegerent and executor of his will when he migrated from Makka to Madina, and also when he went on the expedition of Tabuk.

While Musa was on the mount his people were tested and tried, and they failed in the trial. The Israelites had brought from Egypt jewels of gold and silver and raiments. Samiri, an Egyptianised Hebrew, who came with them, made a golden calf from the said ornaments. All of them began to worship the image of the calf which made a hollow sound (see commentary of Araf: 148). Harun admonished them and made every effort to keep them from worshipping a meaningless and lifeless object which had no power either to harm them or to do them good. He warned them that they were being tested by their Lord. They did not listen to him.

Aqa Mahdi Puya says:

The questions Musa asks in verses 92 and 93 and the reply Harun gives in verse 94 are used as a medium to make the position of Harun clear by making known the fact to the people that Harun prevented them from falling a prey to Samiri's guile and discharged his duty of guiding them to the right path. He did not want to cause a division among the children of Israil.

Samiri's answer is an example of mixing truth with falsehood. He says that he took a handful of dust from the footprint of the angel Jibra-il and threw it into the calf's image.

Like Musa the Holy Prophet also left Ali as his successor among the people, and the Samiries among the Muslims made their own images of authorities by distorting and discarding the word of Allah and the word of the Holy Prophet. On the day of judgement all Samiries shall be afflicted with the wrath of Allah.

Aqa Mahdi Puya says:

All infringements in the unity of a religion are made by mixing half truth; with imposture. It played a very important role in the development of various sects in Islam.

Share this post


Link to post
Share on other sites
Guest Zahrah
Rank has everything to do with it , muslims need to get their priorities straight .

1st Allah SWT

2nd Sayidina Mu7ammad SAWAS

Then Imam Ali a.s. and the Ahlulbayt a.s.

Where as we always see shia putting #3 first .

you know what. I have changed my mind.you dont need to read Qadir sermon. Go and read Qor'an.

How do you enter a house, or a room, or a city? I mean in a regular way, not like burglars?

from the door , dont you? siism says this. it says if you want to enter a city (of Elm =Prophet saww) you must pass the door (Imam Ali A and A'emme A) first. there is this cgronological order, but a chronological order does not mean that the Hirarchical order is arranged the same way.

chronologically (or spacially) we have:

1. A'emmeh A

2. Prophet saww

3. God

but hirarchically:

1. God

2. Prophet saww

3. A'emmatol Ma'sumin A

Share this post


Link to post
Share on other sites
you know what. I have changed my mind.you dont need to read Qadir sermon. Go and read Qor'an.

How do you enter a house, or a room, or a city? I mean in a regular way, not like burglars?

from the door , dont you? siism says this. it says if you want to enter a city (of Elm =Prophet saww) you must pass the door (Imam Ali A and A'emme A) first. there is this cgronological order, but a chronological order does not mean that the Hirarchical order is arranged the same way.

chronologically (or spacially) we have:

1. A'emmeh A

2. Prophet saww

3. God

but hirarchically:

1. God

2. Prophet saww

3. A'emmatol Ma'sumin A

Nope - that is not what the Quran teaches us Allah SWT - says Call on me and i will answer , he did not say Goto the Ahlulbayt a.s. then Mu7ammad SAWAS to reach me .

If you want to do tawassul in that way its your prerogative but no where In the teachings of the Quran or Mu7ammad PBUH does it say what you said .

Share this post


Link to post
Share on other sites
Guest Zahrah
Nope - that is not what the Quran teaches us Allah SWT - says Call on me and i will answer , he did not say Goto the Ahlulbayt a.s. then Mu7ammad SAWAS to reach me .

If you want to do tawassul in that way its your prerogative but no where In the teachings of the Quran or Mu7ammad PBUH does it say what you said .

what about

ÇØیÚæÇ Çááå æ ÇØیÚæ ÇáÑÓæá æ ÇæáÇãÑãä˜ã

it is not the tawassol. it is the path itself. if you want salvation, you must follow the direct path ÕÑÇØ ÇáãÓÊÞیãwhich is through Ahlolbayt A.

Share this post


Link to post
Share on other sites
what about

ÇØíÚæÇ Çááå æ ÇØíÚæ ÇáÑÓæá æ ÇæáÇãÑãä˜ã

it is not the tawassol. it is the path itself. if you want salvation, you must follow the direct path ÕÑÇØ ÇáãÓÊÞíãwhich is through Ahlolbayt A.

I dont see ahlulbayt a.s. mentioned in the Aaya ?

If it was a path it would be in the Quran , I have no problem following ahlulbayt a.s. , but they rank 3rd and would not even exist if it was not for Sayidina Mu7ammad PBUH and Qiyamah they will say Nafsee Nafsee goto someone else and only Mu7ammad PBUH will give us Shafaa3a no one else .

Share this post


Link to post
Share on other sites
ÇæáÇãÑãä˜ã

Who are those Sajaad? Shah Faisal and Shah Fahad????

Well it means Muslim should obey the waliyul amr , Could mean parents , Husbands , lord of the house , the Government .

ITs general and not a specific Group but usually governing bodies within Islam .

Share this post


Link to post
Share on other sites
This is continuous verse you have to obey "Waliul Amr" in the way you have to obey Allah and Prophet (pbuh). So do not you think this is wrong approach?

No I dont - But Waliyul Amr's meaning is not limited to a single group like you say Ahlulbayt a.s. - i have no problem accepting that but i accept the wider interpretation as well .

Share this post


Link to post
Share on other sites
No I dont - But Waliyul Amr's meaning is not limited to a single group like you say Ahlulbayt a.s. - i have no problem accepting that but i accept the wider interpretation as well .

Who are ' Those Charged with Authority '?

All the Shi'ite commentators have the same attitude on this matter that the purpose of the phrase /'ulil- 'amr /, mentioned in this verse, is the immaculate Imams to whom the physical and spiritual leadership of the Islamic society, consisting of all affairs of life, have been given from the side of Allah and His Apostle (p.b.u.h.) , and it does not conclude any other than them. This meaning is said according to the contents of 33 authentic traditions cited in At-Tafsir-ul-Burhan, vol.1, pp. 381-386 (second edition) .

Of course, under some conditions, the obedience of those who are appointed to a rank and charge a position in the society, is necessary. This obedience is not for that they themselves are 'those charged with authority', but for that they are agents of 'those charged with authority'.

Explanations:

1. Absolute obedience from the Messenger of Allah and 'those charged with authority' is a token for inerrancy of those magnanimous ones. Thus, any denotation expansion which is stated for 'those charged with authority' is not valid, if the one is not infallible.

2. The repetition of the word /'ati'u / 'obey' is the secret of the kind of orders. The holy Prophet (p.b.u.h.) sometimes stated the ordinances of Allah, and sometimes gave the governmental commands, since he had both offices of 'prophecy' and government.(1) [ Allah addresses the Prophet (p.b.u.h.) in the Qur'an both for the rank of statement (Sura An-Nahl, No. 16, Verse 44) and for the rank of government (Sura An-Nisa', No. 4, Verse 105)]

3. The name of 'those charged with authority' is mentioned nesct to the names of Allah and the Apostle, accompanied with an absolute obedience. This is a sign to show that the one in charge of Islamic government should be qualified with a high saintliness. Based on many traditions, as was mentioned in the commentary of the verse, the purpose of the phrase 'those charged with authority' is Ahlul-Bayt (a.s.) .

4. People ought to accept the Islamic system and support its godly leaders by their words and deeds.

"... Obey Allah and obey, the Messenger and those charged with autority among you ..."

5. In obedience, hierarchical order should be observed, that is: Allah, the Messenger, and those charged with authority.

6. One of the ways of: acknowledgement is comparison with opposites and contraries.

7. When speaking of mischief-makers, the extravagant, the misguided, the ignoranty the tyrants and so on, the Qur'an's command is: " Do not Yield..." and " Do not follow ...". The conclusion is that the aspects of the word /'ati'u/ 'obey' must be those whose obedience have not been prohibited of.

8. To obey false deities is forbidden.

9. If all groups assume the Qur'an and the practice of the Prophet (p.b.u.h.) as reliable testimonies, discords will be removed and unity will govern.

10. A complete religion must have a solution for discords. The Qur'an says:

"... refer it to Allah and the Messenger, ..."

11. Those who are opponent to the orders of Allah, the Messenger, and 'those charged with authority' should doubt in their own religion, if they want to believe in truth.

"... if you believe ..."

12. Farsightedness and being careful of the interests of long future time is the standard of value.

"... This is better and very good in the end."

BROTHER SAJ@AD IF YOU INSIST YOUR OPINION THEN YOU WILL HAVE TO REPLY THIS

Share this post


Link to post
Share on other sites

Reply to what ? You have your interpretation which is based on your doctrine

Chapter 80

Obligation of Obedience to the Ruler in what is Lawful and Prohibition of Obeying them in what is Unlawful

Allah, the Exalted, says:

"O you who believe! Obey Allah and obey the Messenger (Muhammad (pbuh)), and those of you (Muslims) who are in authority.'' (4:59)

663. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (pbuh) said, "It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.''

[Al-Bukhari and Muslim].

Share this post


Link to post
Share on other sites
Reply to what ? You have your interpretation which is based on your doctrine

Chapter 80

Obligation of Obedience to the Ruler in what is Lawful and Prohibition of Obeying them in what is Unlawful

Allah, the Exalted, says:

"O you who believe! Obey Allah and obey the Messenger (Muhammad (pbuh)), and those of you (Muslims) who are in authority.'' (4:59)

663. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (pbuh) said, "It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.''

[Al-Bukhari and Muslim].

The problem is that this interpretition is in contradiction to Holy Quran as Quran talks about "Un Conditional Obedience" of "One who is charged with Authority"

Share this post


Link to post
Share on other sites
Guest Zahrah
Well it means Muslim should obey the waliyul amr , Could mean parents , Husbands , lord of the house , the Government .

ITs general and not a specific Group but usually governing bodies within Islam .

lol, according to Qur'an's terminology, when something is added (atf) by "and", it means it is the same in value. it does not mean they are the same, but rather they come from the same entity. God has not come from anywhere; hence, does not go anywhere. why Prophet saww is added to Him then? if you pay a closer attention ot it, you will see that there is only one "and" between Rasul (saww) and Olel'amr (A) and one "menkom" for both of them at the end. which means these 2 are equal in taking order and command from. the whole æÇØیÚæ ÇáÑÓæá æ ÇæáÇãÑãä˜ã is then added to the ÇØیÚæ Çááå. now what is this value that these three are sharing? do the ones that you have mentioned all deserve to be included in this part? if you search philosophy books (whether shia or sunni) you will find out that this adding the name of the holy Prophet saww and Olelamr A to that of God means that they are innocent, saint, and immaculated by the very firm intention of God (as we read in Tatheer verse). Actually this is the only and the greatest VALUE EVER, that these 3 share, and it is being innocent (this is the English term which is not a very proper counterpart for the Arabic one "ma'sum"). they are all Ma'sum. In the case of God it is totally perceptible, but the kind of Ma'summiat that Prophet saww and OleleAmr A have is not an ordinary one. it must be to the extent that, the result of such immaculateness let their names be attached to that of God by a single "and". these are not simple Ma'sums. these are some specialls made ma'sum by the intention of God.

A child is Ma'sum but you dont see the name of child being attached to the holy name of Allah jj. now I think you understand the rate of this kind of immaculateness better.

Never ever one's husband, lord of the house, etc can be added to this group. these are special people and must be introduced by only God Himself and His holy Prophet saww

Share this post


Link to post
Share on other sites
Guest Zahrah
The problem is that this interpretition is in contradiction to Holy Quran as Quran talks about "Un Conditional Obedience" of "One who is charged with Authority"

Jazzakallah

And the unconditional Obedience is possible with whom? the one(s) A who are unconditionally saint.

Share this post


Link to post
Share on other sites
lol, according to Qur'an's terminology, when something is added (atf) by "and", it means it is the same in value. it does not mean they are the same, but rather they come from the same entity. God has not come from anywhere; hence, does not go anywhere. why Prophet saww is added to Him then? if you pay a closer attention ot it, you will see that there is only one "and" between Rasul (saww) and Olel'amr (A) and one "menkom" for both of them at the end. which means these 2 are equal in taking order and command from. the whole æÇØíÚæ ÇáÑÓæá æ ÇæáÇãÑãä˜ã is then added to the ÇØíÚæ Çááå. now what is this value that these three are sharing? do the ones that you have mentioned all deserve to be included in this part? if you search philosophy books (whether shia or sunni) you will find out that this adding the name of the holy Prophet saww and Olelamr A to that of God means that they are innocent, saint, and immaculated by the very firm intention of God (as we read in Tatheer verse). Actually this is the only and the greatest VALUE EVER, that these 3 share, and it is being innocent (this is the English term which is not a very proper counterpart for the Arabic one "ma'sum"). they are all Ma'sum. In the case of God it is totally perceptible, but the kind of Ma'summiat that Prophet saww and OleleAmr A have is not an ordinary one. it must be to the extent that, the result of such immaculateness let their names be attached to that of God by a single "and". these are not simple Ma'sums. these are some specialls made ma'sum by the intention of God.

A child is Ma'sum but you dont see the name of child being attached to the holy name of Allah jj. now I think you understand the rate of this kind of immaculateness better.

Never ever one's husband, lord of the house, etc can be added to this group. these are special people and must be introduced by only God Himself and His holy Prophet saww

nope thats what deduce to serve your doctrine and not the Ijmaa3 of Islam , Uili amr has a wide meaning and you choose to limit it to one group which is simply unacceptable islamically .

Share this post


Link to post
Share on other sites
Guest Zahrah
nope thats what deduce to serve your doctrine and not the Ijmaa3 of Islam , Uili amr has a wide meaning and you choose to limit it to one group which is simply unacceptable islamically .

this has been already answered By brother Aabiss_shakari

The problem is that this interpretition is in contradiction to Holy Quran as Quran talks about "Un Conditional Obedience" of "One who is charged with Authority"

and suported by me

And the unconditional Obedience is possible with whom? the one(s) A who are unconditionally saint.

your acceptence or rejecting this does not matter at all since what we claimed was totally logical and philosophical, based totally on the unique terminology of Qur'an.

Share this post


Link to post
Share on other sites
this has been already answered By brother Aabiss_shakari

and suported by me

your acceptence or rejecting this does not matter at all since what we claimed was totally logical and philosophical, based totally on the unique terminology of Qur'an.

No i dont base my terminology as a bias to one group of ppl I love , and in Islam there is no bias and prejudice .

So my view is the one more widely accepted and understandable .

Open minded that is .

Share this post


Link to post
Share on other sites
Guest Zahrah
No i dont base my terminology as a bias to one group of ppl I love , and in Islam there is no bias and prejudice .

So my view is the one more widely accepted and understandable .

Open minded that is .

it is not your or my terminology, it is Qur'an's. and it is completely perceptible, no matter who learns it.

Share this post


Link to post
Share on other sites

Exactly, as much damage is caused to Islam by "Self Interpretition" of Quran. Nothing else had done.

Like Quran talked about Hands of Allah (as Methaphores) but Salafis started beleiving in hands, feet and face of Allah. This is how one is misguided. May Allah guide them to true path.

Share this post


Link to post
Share on other sites
No i dont base my terminology as a bias to one group of ppl I love , and in Islam there is no bias and prejudice .

So my view is the one more widely accepted and understandable .

Open minded that is .

I applaud the patience and generosity of people actually putting up with this joker, every time he gets an answer he doesn't then answer with reference or proof, instead just like the above he always writes his own view opinions based on what he believes in with zero support for it from Holy Qur'aan or Sunnah. Don't believe me then go through any thread and what you'll see from him is "nope, don't believe that", "this is my view" or "not the way I see it".

He's so ignorant he posted this to support his personal views:

663. Ibn `Umar (May Allah be pleased with them) reported: The Prophet said, "It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.''

[Al-Bukhari and Muslim].

Now tell me, where does that leave the rulership of Yazid (LA)? Yazid didn't order Imam Hussain (as) to do a sinful thing, he asked for a political bayah and the Imam (as) refused. According to this narration though Imam Hussain (as) was (mazhallah) wrong and should have obeyed the ruler? Astaghfirullah, you people are truly incompetent, even when trying to post a hadeeth in defence of your flimsy Char Yari sect you usually end up making things even worse for yourself (still laughing at your narration about KBW by the way).

Just for once try and answer the above without your usual waffle about "dunya worldy political khalifa" and "nope, that's your deduction" rubbish - if that hadeeth is accurate then was Imam Hussain (as) wrong to not obey Yazid (LA)?

ALI

Share this post


Link to post
Share on other sites
Guest Zahrah

In the state of ascension (refer to verse 52) Allah informed Musa that his prayer (Ta Ha: 25 to 36) had been accepted (Taha: 36), and Harun was made a prophet. Likewise Ali was appointed as the successor of the Holy Prophet at the time of his ascension (see Bani Israil: 1). Ali was not a prophet because prophethood terminated in the Holy Prophet as the religion of Allah was completed on the day of Ghadir when the Holy Prophet, under the command of Allah, established the wilayah and imamah of Ali ibn abi Talib, so there was no need of any prophet after the Holy Prophet (see Fatihah: 7). Therefore Ali was an Imam (al Baqarah: 124).

this is a very important andunfortunately neglected part in shia doctrine. even in my university theology book it is written that the reason we havd no Prophet A after Prophet saww was that Din was complete and there was no need for anybody else as a Prophet, while the reason is , in fact, that we had Imam Ali A and A'ematol Ma'sumin A as the successors of the Holy prophet saww and there was no need for any other Prophet.

Share this post


Link to post
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Sign in to follow this  

×
×
  • Create New...