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Guest Muhamad

All Prophets (pbut) Made Mistakes

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(salam)

 

Haven't read the whole thread, but you have no idea the incident in which this was revealed (the incident of maghafeer):

 



according to Allah he in arabic "harram" something that Allah made "halal"

 

therefore harrimu ma ahalla Allah

 

Remember the ENTIRE Qur'an was revealed on the night of Qadr - the Prophet already knew every verse.

 

This verse was to admonish his wives who didn't like the Prophet (s) having his favourite drink, the Prophet didn't make a mistake, he was being considerate of those women:

 

 

 

The Holy Prophet used to drink a glass of honey-syrup whenever he visited the apartment of Zaynab. A-isha and Hafsa became resentful, and A-isha devised a plot. Knowing the Holy Prophet's dislike of unpleasant smells she held her nose when he came to her apartment after drinking a glass of honey-syrup prepared by Zaynab, and accused him of having eaten the produce of a very ill-smelling tree. When she accused him of having eaten maghafir (a nauseating herb) the Holy Prophet said that he had taken only honey. She said: "The bees had fed on maghafir." When he visited Hafsa she also acted just like A-isha. Displeased with their obnoxious behaviour the Holy Prophet vowed not to eat honey any more. This is recorded by Bukhari in his commentary on Tahrim, in his Sahih, Vol. 3, p. 136. In the same place are recorded several traditions as related by Umar bin Khattab stating that the two women, A-isha and Hafsa were insolent and haughty towards the Holy Prophet.

 

 

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Allah (s.w.t) said: "Inaka la'ala kholiqin atheem". He described the prophet (pbuh) as being Azeem. Would someone Azeem sin? No, because Azeem is a name of Allah (s.w.t) and he described the prophet (pbuh) as being with such attributes.

 

You might argue again that you cannot compare a prophet to Allah, then again I will reply with Allah has the name "Muhyee" and he gave that attribute to prophet Isa (as). Your point is invalid.

 

I will stop here, there is absolutely no reason to argue with you brother. You seem to have a surface reality about the Qura'an. In sha'a Allah Allah (s.w.t) will show you the right path.

 

 

@ itinerary & haideriam (who likes the post of itinerary)

 

from all the wrong you said, the one which deserves to be tackled the most is this on:

 

God's Name is Al-Azeem, and Azeem like Karim, Ali ( vs. Al-Karim Al-Ali ), etc can be human names. The prophet is Abd (slave) al-Aziz !!!!!  this shows perfectly the truth of shirq here! how people actually believe that humans can share God's names! the names of Allah are only for Allah !!! Just like they believe anybody can share anything else with Allah. including infallibility !!! without proof !!

 

same goes with the name Al-Muhyee .. through whom Jesus raised the dead (and when you brought forth the dead with My permission 5:110)

 

saying that Allah shares his Name is shirq / partnership in Allah's names, 

 

 

 

itinerary, if you don't admit this shirq i wont even bother commenting on the rest of the mistakes in your previous post, and you can live on in your illusions. ( let us see how much fear you have of Allah )

 

 

somebody like you should not be saying things, you should be asking only, and definitely not act arrogantly.

 

you don't even know the Names of Allah!! Repent because you have spoken falsehood (But those who disbelieve invent falsehood about Allah , and most of them do not reason. 5:103)

 
 
 
And to Allah belong the best names, so invoke Him by them. And leave those who practice deviation concerning His names. They will be recompensed for what they have been doing. 7:880

( i am honestly disappointed that nobody noticed this mistake or didn't bother to correct it ) i believe this is the biggest most clear shirq comment i've ever heard on shiachat la hawla walaqowata ila bilah 

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I am full Arab and studied Arabic the day I was born, your 16 years are cute to a native speaker. Why are you going off topic?

And most of all, why did you neglect the fact that I said "attribute". Are you afraid to admit that we are right about their (as) infallibility?

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why do you neglect the fact that you said this:

 

 

 

 

Azeem is a name of Allah

 

 

 

Allah has the name "Muhyee"

 

 

what kind of a full arabic studies is that? you thought that prophets share (shirq) in Allah's names


Are you afraid to admit that we are right about their (as) infallibility?

 

afraid of your opinions and partnering Allah with humans? no, i am not afraid of that.

 

and you have not brought any evidence except for your flawed opinions that contradict Quran ! 

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you made a mistake which is pretty huge. so telling me "Your point is invalid." just shows how lost you are in your false pride!

 

i didn't even talk about anything other than your mistake, and look how long it took for you to even admit your mistake ! no shame, no apology, no thankfulness for correction, nothing !!

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(bismillah)

 

(wasalam)

 

 

for any potential soft-hearted high akhlaq salih mumin who is interested in understanding based on the thaqalayn:

 

 

there is one Arabic word that has not been discussed on this thread: tawba

 

Adam a.s. :

 

But do not approach this tree, lest you be among the wrongdoers (zalimeen)." 2:35

 

But Satan caused them to slip out of it and removed them from that in which they had been. 2:36

 

Then Adam received from his Lord words, and He accepted his repentance (fa taaba 'alayh ) 2:37

 

 

Moses a.s. :

 

I have repented (tubt elaik) to You, 7:143

 


here is description of Allah swt in relation to words above including tawba:

 

 

And it is He who accepts  repentance (yaqbalu altawbata)  from his servants and pardons misdeeds (yaafu 'an say'at), 42:25

 

The forgiver of sin (ghafiri al zanb), acceptor of repentance ( qabil atawb ) 40:3

 

so, the important point here is that Allah tells us how a prophet did not only do zulm, ask for istighfar, but also the word tawba is clearly stated.

 

again, the only way to show that prophets never did a mistake would be hypothetically proving that tawba is not related to mistake/sin/transgression of Allah's limits.

 

 

this is just for the record, however for me personally the biggest argument is this:

 

 

1 - Allah is infallible

2 - Therefore saying that anyone else is infallible would mean that they are partner (shariq) in infallibility

 

Allah la ilaha ilah howa la shariqalah

 

 

in sha Allah i will not debate this topic anymore unless somebody makes a proper attempt with real evidence and proof in relation to thaqalayn.

 

fi aman ilah

 

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وآلِ مُحَمَّدٍ وعَجِّلْ فَرَجَهُمْ

 

(wasalam)

Edited by peace seeker

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salam and ya ali madad bro peace seeker

I like your defence of tauheed and keeping yourself as far away from the ghulu as possible, but let us not get carried away either. At times you were arguing for the sake of it, but like I said your mistakes and the mistakes of Prophets(as) are miles apart. They are Tarke aula, for Prophets(AS) have a special protection by ruhul quds. Personally I think using the word mistake for Prophets(AS) is disrespecting.

The Prophets in delivery were 100%, but for everyday tasks like home shopping etc it is slightly different, yet their choices are always the best in our terms.

As far as Allah(SWT) is concerned and when it comes to him then the choices of Prophets and some of them might not be 100%, but are never mistakes.

was salam

Edited by haideriam

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Asalam Alykum,

http://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/leadership-and-infallibility-part-1

Here is your proof about the Allah's chosen being sinless (14 Masomeens) and in the Quran Allah says to say that say Allah is one. So if Allah is saying say Allah is one, he is referring to himself and teaching you how to worship. Same pattern applies. Prophet (S.A.W.) and Imams (A.S.) showed us how to ask for pardon. This closes this debate. Thank you. Now they will cancel my account so this was the seal of my message and membership. See:

http://www.shiachat.com/forum/topic/235019914-the-khoja-thread-is-removed-dont-repeat-it/

JazakAllah,

Ma'Salam.

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salam and ya ali madad bro peace seeker

I like your defence of tauheed and keeping yourself as far away from the ghulu as possible, but let us not get carried away either. At times you were arguing for the sake of it, but like I said your mistakes and the mistakes of Prophets(as) are miles apart. They are Tarke aula, for Prophets(AS) have a special protection by ruhul quds. Personally I think using the word mistake for Prophets(AS) is disrespecting.

The Prophets in delivery were 100%, but for everyday tasks like home shopping etc it is slightly different, yet their choices are always the best in our terms.

As far as Allah(SWT) is concerned and when it comes to him then the choices of Prophets and some of them might not be 100%, but are never mistakes.

was salam

 

bismillah

 

salam alaikum

 

im glad to see that you admit that prophets did make mistakes, and the whole comparison thing applies to Allah, who is the only One who can not be compared .. just like we can compare the 7th level of heaven to the 1st, we can compare all of creations and humans who are in degrees (according to quran) .. daragat are in relation to each other. only Allah knows my relation to the prophets and how apart they are. 

 

it's my honor that you like my way of defending Allah's uniqueness. jazak Allah Khair

 

we can't compare prophets to Allah ..

 

walaikum salaam

Asalam Alykum,

http://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/leadership-and-infallibility-part-1

Here is your proof about the Allah's chosen being sinless (14 Masomeens) and in the Quran Allah says to say that say Allah is one. So if Allah is saying say Allah is one, he is referring to himself and teaching you how to worship. Same pattern applies. Prophet (S.A.W.) and Imams (A.S.) showed us how to ask for pardon. This closes this debate. Thank you. Now they will cancel my account so this was the seal of my message and membership. See:

http://www.shiachat.com/forum/topic/235019914-the-khoja-thread-is-removed-dont-repeat-it/

JazakAllah,

Ma'Salam.

 

walaikum salaam

 

jazak Allah Khair

 

those are no proofs on that website. i respect al-islam.com so very much, but for some reason they disappointed me with that section very much.

 

anyway i will post the compact proofs now in sha Allah

 

walaikum salaam

Bismillah

 

Salam Alaikum

 

Here is a compact form, that anybody who knows quran well can read easily and see all the proofs in clear arabic, which addresses also all the verses used by all shias today:

 

: آدم

 

   و يا آدم اسكن أنت وزوجك الجنة فكلا من حيث شئتما و لا تقربا هذه الشجرة فتكونا من الظالمين

7:19

 

 فوسوس لهما الشيطان ليبدي لهما ما ووري عنهما من سوآتهما و قال ما نهاكما ربكما عن هذه الشجرة إلا أن تكونا ملكين أو تكونا من الخالدين

 7:20

 

 و قاسمهما إني لكما لمن الناصحين

 7:21

 

فدلاهما بغرور فلما ذاقا الشجرة بدت لهما سوآتهما و طفقا يخصفان عليهما من ورق الجنة و ناداهما ربهما ألم أنهكما عن تلكما الشجرة و أقل لكما إن الشيطان لكما عدو مبين

 7:22

 

قالا ربنا ظلمنا أنفسنا و إن لم تغفر لنا و ترحمنا لنكونن من الخاسرين

 7:23

 

يا بني آدم لا يفتننكم الشيطان كما أخرج أبويكم من الجنة ينزع عنهما لباسهما ليريهما سوآتهما إنه يراكم هو و قبيله من حيث لا ترونهم إنا جعلنا الشياطين أولياء للذين لا يؤمنون

 7:27

 

فتلقى آدم من ربه كلمات فتاب عليه إنه هو التواب الرحيم

2:37

 

فأكلا منها فبدت لهما سوآتهما وطفقا يخصفان عليهما من ورق الجنة وعصى آدم ربه فغوى

20:121

 

 

إبراهيم :

 

ربنا اغفر لي و لوالدي و للمؤمنين يوم يقوم الحساب

 14:41 

 

 

موسى :

 

 قال سبحانك تبت إليك و أنا أول المؤمنين

7:143

 

قال رب اغفر لي و لأخي وأدخلنا في رحمتك و أنت أرحم الراحمين

7:151

 

قال رب إني ظلمت نفسي فاغفر لي فغفر له إنه هو الغفور الرحيم

28:16

 

 قال فعلتها إذا و أنا من الضالين

26:20

 

 

: داوود

 

و ظن داوود أنما فتناه فاستغفر ربه وخر راكعا و أناب

38:24

 

 

سليمان :

 

فقال إني أحببت حب الخير عن ذكر ربي حتى توارت بالحجاب

38:32

 

و لقد فتنا سليمان وألقينا على كرسيه جسدا ثم أناب

38:34

 

 قال رب اغفر لي

38:35

 

 

يونس:

 

فالتقمه الحوت وهو مليم

 37:142

 

وذا النون إذ ذهب مغاضبا فظن أن لن نقدر عليه فنادى في الظلمات أن لا إله إلا أنت سبحانك إني كنت من الظالمين

21:87

 

 

محمد:

 

عفا الله عنك لم أذنت لهم حتى يتبين لك الذين صدقوا وتعلم الكاذبين

9:43

 

و كذلك أوحينا إليك روحا من أمرنا ما كنت تدري ما الكتاب و لا الإيمان و لكن جعلناه نورا نهدي به من نشاء من عبادنا وإنك لتهدي إلى صراط مستقيم

42:52

 

فاعلم أنه لا إله إلا الله و استغفر لذنبك و للمؤمنين و المؤمنات و الله يعلم متقلبكم ومثواكم

47:19

 

ليغفر لك الله ما تقدم من ذنبك و ما تأخر و يتم نعمته عليك و يهديك صراطا مستقيما

48:2

 

يا أيها النبي لم تحرم ما أحل الله لك تبتغي مرضات أزواجك و الله غفور رحيم

66:1

 

و وجدك ضالّا  فهدى

93:7

 

و لو يؤاخذ الله الناس بظلمهم ما ترك عليها من دابة 

16:61

 

___________

 

و لكلّ درجات مما عملوا

6:132

 

___________

 

و من يتعد حدود الله فأولئك هم الظالمون

2:229

 

فمن تاب من بعد ظلمه و أصلح فإن الله يتوب عليه إن الله غفور رحيم

5:39

 

و هو الذي يقبل التوبة عن عباده ويعفو عن السيئات و يعلم ما تفعلون

42:25

 

فمن تاب من بعد ظلمه وأصلح فإن الله يتوب عليه إن الله غفور رحيم

5:39

 

 نغفر لكم خطاياكم

2:58

 

الذين يقولون ربنا إننا آمنا فاغفر لنا ذنوبنا و قنا عذاب النار

3:16

 

__________

 

و الذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم و من يغفر الذنوب إلا الله و لم يصروا على ما فعلوا وهم يعلمون

3:135

 

_________

 

 ما ضل صاحبكم و ما غوى

53:2

 

: ضل

 

1.

ألم يجدك يتيما فآوى

93:6

 

و وجدك ضالّا  فهدى

93:7

 

 

2.

ما يضل به إلا الفاسقين

2:26

 

 

3.

قال علمها عند ربي في كتاب لا يضل ربي و لا ينسى

20:52

 

 

ولم يكن له كفوا أحد

 

 

4.

قال اهبطا منها جميعا بعضكم لبعض عدو فإما يأتينكم مني هدى فمن اتبع هداي فلا يضل ولا يشقى

20:123

 

 

: غوى

 

فأكلا منها فبدت لهما سوآتهما وطفقا يخصفان عليهما من ورق الجنة وعصى آدم ربه فغوى

 

لا نفرق بين أحد من رسله (2:285, 3:84, 4:152)

20:121

___________

 

يا أيها النبي لم تحرم ما أحل الله لك تبتغي مرضات أزواجك و الله غفور رحيم

66:1

 

يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ولا تعتدوا إن الله لا يحب المعتدين

 5:87

__________

 

 يريد الله ليذهب عنكم الرجس أهل البيت و يطهركم تطهيرا

33:33

 

و يذهب غيظ قلوبهم ( مؤمنين ) ويتوب الله على من يشاء و الله عليم حكيم

9:15

 

 

دعا کُمَيل

 

اَلّلهُمَّ اغفِرلی کُلَّ ذَنبٍ اَذنَبتُهُ وَ کُلَّ خَطيئَةٍ اَخطَأتُها،

Salam Alaikum,

 

 

The word "infallible", is inaccurately translated from the word maasum , which means guarded/protected. Maasum does not mean infallible, and neither is it ever used that way in Quran and Narrations.

 

 

 

 

 I. The word Maasum (root ع ص م ), it's uses in Quran and Narrations:

 

 

 

  • Maasum in the Quran:

 

 

1 - Prophet Mohamed being Maasum from people

 

 

 يا أيها الرسول بلغ ما أنزل إليك من ربك وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس إن الله لا يهدي القوم الكافرين

 

O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect (yeaasumak) you from the people. Indeed, Allah does not guide the disbelieving people. 5:67

 

 

... everybody knows that the prophet was not perfectly protected from people in every way. He even got injured in battle, and suffered a lot due to people. Same with Imam Ali who also wasn't totally protected by people, who ended up stabbing him in the back.

 

 

2 - Prophet Noah being Maasum/protected from Decree of Allah:

 

 

قال سآوي إلى جبل يعصمني من الماء قال لا عاصم اليوم من أمر الله إلا من رحم وحال بينهما الموج فكان من المغرقين

 

he (Noahs son) said, "I will take refuge on a mountain to protect me from the water." [Noah] said, "There is no protector (Aassem) today from the decree of Allah , except for whom He gives mercy." And the waves came between them, and he was among the drowned.

 

 

3 - Being Maasum/protected from Allah:

 

 

 قل من ذا الذي يعصمكم من الله إن أراد بكم سوءا أو أراد بكم رحمة ولا يجدون لهم من دون الله وليّا ولا نصيرا

 

Say, "Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?" And they will not find for themselves besides Allah any protector or any helper.

 

 

4 - About evil people, that they are not Maasum from Allah:

 

 

ما لهم من الله من عاصم

 

 They will have from Allah no protector.  10:27

 

 

it goes to say that any person who is good, is protected by Allah in this life and the next to a certain extent.

 

 

.. from Quran we can see that the word Maasum has little to do with absolute "infallibility". And some people say that it's Maasum min al khata', or protected from mistakes. In that case, it can not be taken as absolute.

 

 

  • Grammatically, the word maasum is like muslim. maasum is somebody who is guarded, and muslim is somebody who is surrendered. does that mean that muslims are totally absolutely surrendered in every way? 

وأنا منا المسلمون ومنا القاسطون فمن أسلم فأولئك تحروا رشدا

 

And whoever has become Muslim - those have sought out the right course. 72:14

 

 

  • Here uses of the word Maasoum in Narrations by Imam:

 

 

1 - قال نحن خزان علم الله، نحن تراجمة أمر الله، نحن قوم معصومون، أمر الله تبارك وتعالى بطاعتنا ونهى عن معصيتنا، نحن الحجة البالغة على من دون السماء و فوق الارض.

 

We are the treasuries of the knowledge of Allah, and the interpreters of the command of Allah. We are a guarded / maasoom community, and Allah has commanded obedience to us and prohibited disobedience to us. We are the hujja/proof encompassing all that is below the heavens and above the Earth. (al-Kafi, Volume 1, hadith 701)

 

 

2 - أمير المؤمنين علي بن أبي طالب ع قال إن الله تبارك و تعالى طهرنا و عصمنا و جعلنا شهداء على خلقه و حججا في أرضه و جعلنا مع القرآن و جعل القرآن معنا لا نفارقه و لا يفارقنا

 

Ameer Al-Mu’mineen `Alee bin Abee Taalib (عليه السلام) said: “Verily Allaah has purified us and us guarded / Maasoum, and made us witnesses upon his creations, and his proof on his earth, and made us with the Qur’aan, and made the Qur’aan with us. We shall not separate from it nor shall it separate from us”

 

 Al-Sadooq, Kamaal Al-Deen, vol. 1, ch. 22, pg. 240, hadeeth # 63

Al-Kulayni, Al-Kaafi, vol. 1, Kitaab Al-Hujjah, Ch. 15, hadeeth # 2, pg. 203 - 205

 

 

.. even though the ahl bayt are purified, guarded and witness over creations, we can not conclude this in an absolute way. Just like it is impossible for any human to witness all of creations. only Allah is the Witness , His holy Name is al Shaheed الشهيد.

 

 

A - و عنده مفاتح الغيب لا يعلمها إلا هو ويعلم ما في البر والبحر وما تسقط من و رقة إلا يعلمها ول ا حبة في ظلمات الأرض و لا رطب و لا يابس إلا في كتاب مبين

 

And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is in a clear record. 6:59 (Quran)

 

 

furthermore in the aya 33:33 where the likes of Prophet Mohamed and Imam Ali are addressed, Allah talks of His intention of purifying them from impurity/sin. How can that be if they are perfectly pure? Is it possibly to remove impurity from a perfectly pure being? ( this argument is brought up later again for a detailed comprehensive objective study of that holy verse 33:33 )

 

 

B -  يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا

 

Allah intends only to remove from you the impurity, O people of the House, and to purify you with purification.

 

 

so just like we can not say that prophets and imams are witness to all the creations, and that they are completely utterly pure at time of 33:33 coming down, we can not claim they are guarded in every single way.

 

 

 

This Note is to show proofs why the word maasum is not in an absolute way. For the sake of understanding our Prophets and Imams better, and hence understand Allah better. It is important to understand that they are fallible creatures who are not absolute in any way. Only Allah is Absolute, and He does not share or compare with anyone. 

 

 

 

 

II. Here verses that show the fallibility  Prophets:

 

 

 

1 - Prophet Adam:

 

 

A - و يا آدم اسكن أنت وزوجك الجنة فكلا من حيث شئتما و لا تقربا هذه الشجرة فتكونا من الظالمين

 

And "O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers." 7:19

 

 

B - فوسوس لهما الشيطان ليبدي لهما ما ووري عنهما من سوآتهما و قال ما نهاكما ربكما عن هذه الشجرة إلا أن تكونا ملكين أو تكونا من الخالدين

 

But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, "Your Lord did not forbid you this tree except that you become angels or become of the immortal." 7:20

 

 

C - و قاسمهما إني لكما لمن الناصحين

 

And he swore to them, "Indeed, I am to you from among the sincere advisors." 7:21

 

 

D - فدلاهما بغرور فلما ذاقا الشجرة بدت لهما سوآتهما و طفقا يخصفان عليهما من ورق الجنة و ناداهما ربهما ألم أنهكما عن تلكما الشجرة و أقل لكما إن الشيطان لكما عدو مبين

 

So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, "Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?" 7:22

 

 

E - قالا ربنا ظلمنا أنفسنا و إن لم تغفر لنا و ترحمنا لنكونن من الخاسرين

 

They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers." 7:23

 

 

F - يا بني آدم لا يفتننكم الشيطان كما أخرج أبويكم من الجنة ينزع عنهما لباسهما ليريهما سوآتهما إنه يراكم هو و قبيله من حيث لا ترونهم إنا جعلنا الشياطين أولياء للذين لا يؤمنون

 

O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their evil. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe. 7:27

 

 

G - فتلقى آدم من ربه كلمات فتاب عليه إنه هو التواب الرحيم

 

Then Adam received from his Lord words, and He accepted his repentance (fa taaba eleyh). Indeed, it is He who is the Accepting of repentance, the Merciful. 2:37

 

 

H - فأكلا منها فبدت لهما سوآتهما وطفقا يخصفان عليهما من ورق الجنة وعصى آدم ربه فغوى

 

And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred. 20:121

 

 

 

2 - Prophet Abraham asking for forgiveness:

 

 

ربنا اغفر لي و لوالدي و للمؤمنين يوم يقوم الحساب

 

Our Lord, forgive me and my parents and the believers the Day the account is established." 14:41 

 

 

 

3 - Prophet Moses repenting for his mistakes:

 

 

 A - قال سبحانك تبت إليك و أنا أول المؤمنين

 

"Exalted are You! I have repented  to You (tubt elaik), and I am the first of the believers."7:143

 

 

B - قال رب اغفر لي و لأخي وأدخلنا في رحمتك و أنت أرحم الراحمين

 

[Moses] said, "My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful." 7:151

 

 

C - قال رب إني ظلمت نفسي فاغفر لي فغفر له إنه هو الغفور الرحيم

 

He said, "My Lord, indeed I have wronged myself, so forgive me," and He forgave him. Indeed, He is the Forgiving, the Merciful. 28:16

 

 

D - قال فعلتها إذا و أنا من الضالين

 

[Moses] said, "I did it, then, while I was of those astray (addalleen). 26:20

 

 

4 - Prophet David asking for forgiveness:

 

 

و ظن داوود أنما فتناه فاستغفر ربه وخر راكعا و أناب

 

And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance. 38:24

 

 

5 - Prophet Sulaiman asking for forgiveness:

 

 

A - فقال إني أحببت حب الخير عن ذكر ربي حتى توارت بالحجاب

 

And he ( Solomon ) said, "Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness]." 38:32

 

 

B - و لقد فتنا سليمان وألقينا على كرسيه جسدا ثم أناب

 

And indeed We already tempted Sulayman, (Solomon) and We cast upon his chair a corporeal (form); thereafter he turned in repentance. 38:34

 

 

C - قال رب اغفر لي

 

He said, "My Lord, forgive me  38:35

 

 

 

6 - Prophet Younes:

 

 

A - فالتقمه الحوت وهو مليم

 

Then the whale swallowed him, while he was blameworthy. 37:142

 

 

B - وذا النون إذ ذهب مغاضبا فظن أن لن نقدر عليه فنادى في الظلمات أن لا إله إلا أنت سبحانك إني كنت من الظالمين

 

And the man of the fish (Younis), when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers ." 21:87

 

 

 

7 - Prophet Muhamed:

 

 

A - عفا الله عنك لم أذنت لهم حتى يتبين لك الذين صدقوا وتعلم الكاذبين

 

May Allah pardon youwhy did you give them permission? [You should not have] until it was evident to you who were truthful and you knew the liars. 9:43

 

 

B - و كذلك أوحينا إليك روحا من أمرنا ما كنت تدري ما الكتاب و لا الإيمان و لكن جعلناه نورا نهدي به من نشاء من عبادنا وإنك لتهدي إلى صراط مستقيم

 

And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a straight path - 42:52

 

 

C - فاعلم أنه لا إله إلا الله و استغفر لذنبك و للمؤمنين و المؤمنات و الله يعلم متقلبكم ومثواكم

 

So know that there is no god except Allah, and ask forgiveness for your guilty deed, and for the male believers and female believers; and Allah knows your moving about and your lodging. 47:19

 

 

D - ليغفر لك الله ما تقدم من ذنبك و ما تأخر و يتم نعمته عليك و يهديك صراطا مستقيما

 

That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path 48:2

 

 

E - يا أيها النبي لم تحرم ما أحل الله لك تبتغي مرضات أزواجك و الله غفور رحيم

 

O Prophet, why do you prohibit what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful. 66:1

 

 

F - و وجدك ضالّا  فهدى

 

And He found you lost and guided [you], 93:7

 

 

Finally:

 

 

 

و لو يؤاخذ الله الناس بظلمهم ما ترك عليها من دابة و لكن يؤخرهم إلى أجل مسمّى فإذا جاء أجلهم لا يستأخرون ساعة ولا يستقدمون

 

And if Allah were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature,  16:61

 

 

 

 

III. Excerpt from Dua / Supplication Kumayl by Imam Ali, showing fallibility of Imam Ali

 

 

 

O Allah! Forgive me my such sins as would affront my continency O Allah! Forgive me my such sins as would bring down calamity

 

O Allah! Forgive me my such sins as would change divine favours (into disfavours (O Allah! Forgive me my such sins as would hinder my supplication O Allah! Forgive me such sins as bring down misfortunes (or afflictions) O Allah! Forgive my such sins as would suppress hope

 

O Allah! Forgive every sin that I have committed and every error that I have erred O Allah!

 

...

 

O Allah! Except Thee I do not find any one able to pardon my sins nor to conceal my loathsome acts Nor have I any one except Thee to change my evil deeds into virtues There is no god but Thou glory and praise be to Thee I have made my own soul to suffer I had the audacity (to sin) by my ignorance Relying upon my past remembrance of Thee and Thy grace towards me

 

O Allah! My Lord! How many of my loathsome acts hast Thou screened (from public gaze) How many of my grievous afflictions (distresses) hast Thou reduced in severity And how many of my stumbling hast Thou protected, how many of my detestable acts has Thou averted, and how many of my undeserving praises hast Thou spread abroad!

 

O Allah! My trials and sufferings have increased and my evilness has worsened, my good deeds have diminished and my yokes (of misdeeds) have become firm And remote hopes restrain me to profit (by good deeds) and the world has deceived me with its allurements and my own self has been affected by treachery and procrastination

 

Therefore, my Lord! I implore Thee by Thy greatness not to let my sins and my misdeeds shut out access to my prayers from reaching Thy realm and not to disgrace me by exposing those (hidden ones) of which Thou hast knowledge nor to hasten my retribution for those vices and misdeeds committed by me in secret which were due to evil mindedness, ignorance, excessive lustfulness and my negligence

 

O Allah! I beg Thee by Thy greatness to be compassionate to me in all circumstances and well disposed towards me in all matters My God! My Nourisher! Have I anyone except Thee from whom I can seek the dislodging of my evils and understanding of my problems?

My God! My Master! Thou decreed a law for me but instead I obeyed my own low desires And I did not guard myself against the allurements of my enemy He deceived me with vain hopes whereby I was led astray and fate helped him in that respect Thus I transgressed some of its limits set for me by Thee and I disobeyed some of Thy commandments;

 

Thou hast therefore a (just) cause against me in all those matters and I have no plea against Thy judgment passed against me I have therefore become (justifiably) liable to Thy judgment and afflictions

But now I have turned Thee, my Lord, after being guilty of omissions and transgressions against my soul, apologetically, repentantly, broken heartedly, entreating earnestly for forgiveness, yieldingly confessing (to my guilt) as I can find no escape from that which was done by me and having no refuge to which I could turn except seeking Thy acceptance of my excuse and admitting me into the realm of Thy capacious mercy

 

O Allah! Accept my apology and have pity on my intense sufferings and set me free from my heavy fetters (of evil deeds) My Nourisher! Have mercy on the infirmity of my body, the delicacy of my skin and the brittleness of my bones O' Thou!

 

 

 

 

IV. Logic Proof:

 

 

 

  • Allah has no partners:

 

  1. Allah is infallible
  2. Allah has no partner / shareek
  3. Therefore only Allah is infallible

 

 

و لم يكن له كفوا أحد

 

"Nor is there to Him any equivalent." 112:4. 

 

 

  • Only Allah is absolute

 

1 - no mistakes = zero mistakes

 

2 - zero, like infinity is absolute.

 

3 - الصمد Al Samad (The Eternal, The Absolute, The Self-Sufficient)

 

 

Prophet mohamed is among the highest of the highest (if not the highest) of all creatures, who are in degrees .. and degrees is still limited to more or less, but not infinity or zero. only Allah is infinitely perfect and has zero faults

 

 

  • mankind and prophets are in degrees, which means that they are relative to each other. It is not possible to be more or less infallible. or more or less zero. Can a cup be more or less full? can a cup be more or less empty?

A - تلك الرسل فضلنا بعضهم على بعض منهم

Those messengers - some of them We caused to exceed others. 2:253

B - هم درجات عند الله و الله بصير بما يعملون

They are in varying grades with Allah 3:163

C - نرفع درجات من نشاء

We raise up in degrees whomever We decide 6:83

D - و لكلّ درجات مما عملوا

And for all are degrees from what they have done. 6:132

E - أولئك هم المؤمنون حقّا لهم درجات عند ربهم

Those are the believers, truly. For them are degrees with their Lord  8:4

 

 

Again, only Allah is completely infallible.

 

 

 

 

V. Arguments used for claiming partnership in God's infallibility among Islamic Schools:

 

Argument 1 - When Allah forbid Adam, it was a recommendation, not a command / there was no Law in Heaven for Adam and Eve:

 

 

According to the experts of Islamic

jurisprudence, the orders givenby Allãh are of two

types:

 

1.Al-amr al-mawlawi, a legislative command.

Such orders must be implemented; and, if someone

disobeys such a command, then heis committing a sin

and is liable to be punished.

 

2Al-amr al-irshãdi, an advisory command. Such

orders are of advisory nature; their purpose is to

inform the people about its consequences. However, if

someone disobeys such an order, then he is not

committing a sin; of course, hewill have to face the

consequences of not following the advice.

We have already explained that commands of Allah do not always have

the force of obligation or prohibition. And, by keeping

in mind those verses which prove the ‘i¥mah, we have

no choice but to interpret this word as “disobeyed the

advisory command”.

 

 

.. those are invented standards that have no basis in the Quran or Hadiths.

 

  • Let us look at the part where Allah talks about forbidding Adam:

 

 

A - و يا آدم اسكن أنت و زوجك الجنة فكلا من حيث شئتما و لا تقربا هذه الشجرة فتكونا من الظالمين

 

And "O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers (zalemeen )." 7:19

 

 

B - فوسوس لهما الشيطان ليبدي لهما ما و وري عنهما من سوآتهما و قال ما نهاكما ربكما عن هذه الشجرة إلا أن تكونا ملكين أو تكونا من الخالدين

 

But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, "Your Lord did not forbid ( nahakuma) you this tree except that you become angels or become of the immortal." 7:20

 

 

C - ألم أنهكما عن تلكما الشجرة و أقل لكما إن الشيطان لكما عدو مبين

 

"Did I not forbid (anhakuma root word ن ه ي ) you that tree, and tell you that Satan was an avowed enemy unto you?" 7:22

 

 

D - قالا ربنا ظلمنا أنفسنا و إن لم تغفر لنا و ترحمنا لنكونن من الخاسرين

 

They said, "Our Lord, we have wronged (done zulm) ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers." 7:23

 

 

The Quranic verses use for the word "forbidden" a word that is very clearly used for something that is very much forbidden, including in reference to 'major sins', usury, polytheism, immorality, bad conduct and corruption:

 

 

  • At the same time the other verses show clearly that Allah "forbade" this tree. let us look at other verses that use the same root word to signify "forbid"  ( root word ن ه ي )

 

A - for major sins:

 

 

إن تجتنبوا كبائر ما تنهون عنه نكفر عنكم سيئاتكم و ندخلكم مدخلا كريما

 

If you avoid the major sins which you are forbidden ( root word ن ه ي ), We will remove from you your lesser sins and admit you to a noble entrance [into Paradise]. 4:31

 

B - usury:

 

 

و أخذهم الربا و قد نهوا عنه

 

And [for] their taking of usury while they had been forbidden ( root word ن ه ي ) from it 4:161

 

 

C - worshipping others than Allah:

 

 

قل إني نهيت أن أعبد الذين تدعون من دون الله لما جاءني البينات من ربي وأمرت أن أسلم لرب العالمين

 

Say, "Indeed, I have been forbidden (nuhytu / root word ن ه ي ) to worship those you call upon besides Allah once the clear proofs have come to me from my Lord, and I have been commanded to submit to the Lord of the worlds." 40:66

 

D - Immorality, oppression:

 

 

إن الله يأمر بالعدل و الإحسان و إيتاء ذي القربى و ينهى عن الفحشاء و المنكر و البغي يعظكم لعلكم تذكرون

 

Indeed, Allah orders justice and good conduct and giving to relatives and forbids (yanha / root word ن ه ي)  immorality and bad conduct and oppression. 16:90

 

 

 

  • additionally, let us remember that the one who claimed that Allah did not forbid Adam from the tree was Satan ("Your Lord did not forbid you this tree 7:20). So that also is proof that we can not follow Shaytans footsteps by claiming that Allah did not forbid it.

 

 

 

In the first aya 7:19, Allah tells Adam "do not" in the same exact way like Allah tells us "Do not worship except Allah"  2:83.

 

So Allah's command of "do not" or لا is very clear.

 

 

 

 

Argument 2 - Hadiths that contradict Quran:

 

The only hadiths i could find which refutes the commonly agreed upon interpretation of words such as zulm, ghfr, and aldhaleen, is from the following website:

 

http://maaref-foundation.net/english/library/hadith/uyun_akhbar_al_reza_1/20.htm#a252

 

 

however, below is highlighted a sentence that actually admits that Adam and prophet Mohamed committed (minor) sins, while claiming that after they became prophets they committed no mistakes.

 

 

CHAPTER FIFTEEN:ANOTHER SESSION WITH AL-REZA (S) AND AL-MA’MUN ON THE INFALLIBILITY OF THE PROPHETS

15-1 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Hamdan ibn Soleiman al-Neishaboori, on the authority of Ali ibn Muhammad ibn Al-Jahm that he entered a session held by Al-Ma’mun. Ali ibn Musa Al-Reza (s) was also there. Al-Ma’mun asked him, “O Son of the Prophet! Don’t you say that the Prophets (s) are innocent?”

Imam Al-Reza (s) replied, “Yes.”

 

(364)

The two of them did not approach that tree, nor did they eat from it. However, after being tempted by Satan they ate from another tree.[256] Satan told them, ‘... Your Lord only forbade you this tree, lest you should become angels or such beings as live forever.’[257] Satan swore to them that he was their sincere advisor. Adam and Eve had never seen anyone falsely swear to God before. ‘So by deceit he brought about their fall...’[258] Thus trusting his oath they ate from the tree. This happened before Adam's Prophethood. It was not a major sin to make him deserve to enter the Fire. But it was a minor sin which God forgives.[259] Such sins are also permitted for the Prophets before their appointment. Once God appointed Muhammad (s) to Prophethood, he became innocent and did not commit any minor or major sins. God says, ‘... Thus did Adam disobey his Lord, and allowed himself to be seduced. But his Lord chose him (for His Grace): He turned to him, and gave him guidance.’[260]

 

  • example, showing contradiction to quran:

 

i. the root word ظ ل م (zulm) is mentioned in the Quran 315 times in 12 forms. Each and every time it is in reference to wrong/injustice/oppression/darkness. Additionally, Allah defines the the word zalimeen (those who do zulm/ wrong) very clearly as well: 

 

 

A - و من يتعد حدود الله فأولئك هم الظالمون

 

And whoever transgresses the limits ordained by Allah, then such are the zalimun 2:229

 

 

.. this verse is in perfect harmony with the verse where Allah tells Adam not to transgress the limit of approaching the Tree, or else he will be among the zalemeen (7:19) و لا تقربا هذه الشجرة فتكونا من الظالمين

 

 

B - الذين آمنوا و لم يلبسوا إيمانهم بظلم أولئك لهم الأمن و هم مهتدون

 

It is those who believe and confuse not their belief with zulm, for them there is security and they are the guided. 6:82

 

 

C - و إذ قال موسى لقومه يا قوم إنكم ظلمتم أنفسكم باتخاذكم العجل

 

And when Musa said to his people: "O my people! Verily, you have zalamt anfusikum / zulm to yourselves by worshipping the calf. 2:54

 

 

D - فمن تاب من بعد ظلمه و أصلح فإن الله يتوب عليه إن الله غفور رحيم

 

But whoever repents (taaba) after his zulm and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful. 5:39

 

 

so, the following hadith goes against the Quran by claiming that zulm is not something bad, in order to explain why Moses said "i did zulm/wrong to myself". The hadith claims that in this case zulm means being in the wrong place: (notice that Prophet Younis and Prophet Adam are likewise mentioned to have done zulm to themselves in the Quran) 

 

 

 

Then Al-Ma’mun asked, “Then what do the following words of Moses (s) mean?, O My Lord! I have indeed wronged my soul (zalamt nafsi)!’” [277]

Then the Imam (s) said, “He meant by entering that town that he had placed himself in a condition which he should not have. We will [then] forgive your sins for you

 

Also the hadith does not address when prophet Moses used the word Tubt elaik .. I have repented  to You تبت إليك ( tubt elaik ), 7:143 How can the claim hold that tawba is also something independent of wrongdoing?

 

 

ii. Here Allah puts the words Ghfr and Tawbah in to perspective: (notice that ghfr and zanb are connected)

 

 

A - غافر الذنب و قابل التوب

 

The forgiver of sin (ghafiri al zanb), acceptor of repentance ( qabil atawbi ) 40:3

 

 

B - و هو الذي يقبل التوبة عن عباده ويعفو عن السيئات و يعلم ما تفعلون

 

And it is He who accepts repentance (yaqbalu altawbata) from his servants and pardons misdeeds (yaafu ‘an say’ati)  42:25

 

 

C - فمن تاب من بعد ظلمه وأصلح فإن الله يتوب عليه إن الله غفور رحيم

 

But whoever (taaba) repents after his (zulimih) wrongdoing and reforms (wa salah), indeed, Allah will turn to him in forgiveness (Allah yetubu alayhi). Indeed, Allah is Forgiving and Merciful. 5:39

 

 

 

Then the hadith goes on to claim that when Moses said to Allah ighfirli, that it means to hide him from the enemies. But in the Quran this word is always used for Allah forgiving sins. Again, the root word gh f r occurs 234 times in 9 different forms, unanimously in relation to Allah forgiving / covering sins.

 

 

 

Then when he said 
Faghfirly 
 
he meant hide me from my enemies
 so that they do not find me and kill me. (
‘Faghfirly’
 in the Quranic verse (
‘So (God) forgave him 
 for He is the Oft-Forgiving, Most Merciful.’
 
) has been translated by Yusuf Ali as “then forgive me.” The real meaning of 
‘Ghufran
 in Arabic is hiding. It seems that it must have been that he said ‘Aqfirny.) 

 

 

 

 

iii. examples of use of istighfar which is always interpreted the same way:

 

 

A - نغفر لكم خطاياكم

 

We will forgive your sins (khata') for you 2:58

 

 

B - الذين يقولون ربنا إننا آمنا فاغفر لنا ذنوبنا و قنا عذاب النار

 

Those who say: "Our Lord! We have indeed believed, so forgive us our sins (zanb) and save us from the punishment of the Fire." 3:16

 

 

C - و الذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم و من يغفر الذنوب إلا الله و لم يصروا على ما فعلوا وهم يعلمون

 

And who, when they (perform) an obscenity or do an injustice to themselves, remember Allah, and so they ask forgiveness (staghfr) for their guilty deedsand who forgives (staghfr) guilty deeds except Allah 3:135

 

 

I would like to add that from the words in the Quran, the word ghfr is truly among the most clear and unanimous. Moses asked from Al Ghafur Al Raheem for His ghfr based on zulm done to himself, and saying that this is actually to "hide him from his enemies", contradicts the clear 233 other times that root word is used in Quran.

 

Argument 3 - You have indeed in the Prophet of Allah an exemplary character.(33:21) 

لقد كان لكم في رسول الله أسوة حسنة 

 

  • being a good (حسنة hassan ) example does not mean one is infallible like Allah. Any believer is an example to a non-believer .. with prophets being the ultimate human example.

Argument 4 - 53:2 Your companion [Muhammad] has not strayed (ضل)nor has he erred (غوى)

 ما ضل صاحبكم و ما غوى

 

  • in this verse the Prophet is referred to as someone who was astray then guided:

A - ألم يجدك يتيما فآوى

Did He not find you an orphan and give [you] refuge? 93:6

B - و وجدك ضالّا  فهدى

And He found you lost (ضل) and guided [you], 93:7

.. does that not prove that the statement that the prophet never ever strayed (ضل) in his life wrong?

 

  • then the next proof looks at the same word stray / ضل in another verse, where it is mentioned in the same way for all believers :

C - ما يضل به إلا الفاسقين

And He causes to stray (ضل) not except the defiantly disobedient (fasiqeen), 2:26

.. so we can also be sure that this verse does not mean that all non-fasiqs are never mislead ever:

ما ضل

 

Ma dalla 53:2  ( does not err / stray )

 

 

ما يضل

 

ma yudillu  2:26  ( does not cause to err / stray )

 

 

 

  • Verse showing Allah not straying / ضل. Of course nobody can share this absolute non-straying with Allah, as nobody can compare with Allah in any way.

 

D - قال علمها عند ربي في كتاب لا يضل ربي و لا ينسى

[Moses] said, "The knowledge thereof is with my Lord in a record. My Lord does not go astray (ضل) or forgets." 20:52

.. now we can be sure that Allah does not go astray at all, and that none is partner with him in this. In this verse we can take it to the infinite and absolute extent. But this verse is surely not comparable to 53:2, because nobody compares to Allah.

 

  • All who are following Allah's guidance described as following guidance and not straying:

E - قال اهبطا منها جميعا بعضكم لبعض عدو فإما يأتينكم مني هدى فمن اتبع هداي فلا يضل ولا يشقى

[ Allah ] said, "Descend from Paradise - all, being enemies to one another. And if there should come to you guidance from Me - then whoever follows My guidance will neither go astray (ضلnor suffer. 20:123

.. yet again we can not say that all those who follow guidance of Allah never ever go astray in any way, like Allah. At the same time it would be wrong of course to say only Prophets and Imams are followers of Allah's guidance. All believers are guided by Allah in ranks as well.

 

  • The word used for "err" is also used for Adam. So now we have evidence that Prophet Mohamed was straying at one point, and that Adam erred:

F - 20:121 And Adam disobeyed his Lord and erred  (فغوى)

So according to Quran Prophet Adam did err, and saying prophet Mohamed is infallible, and Adam is not, does not make sense, because the Quran tells us not to differentiate between prophets ( 2:285, 3:84, 4:152)

Argument 5: Nor does he speak out of his desire. 53:3  

و ما ينطق عن الهوى

 

  • this is a general statement like the following ones, not to be taken literally:

A - الذين يوفون بعهد الله و لا ينقضون الميثاق

 Those who fulfill the covenant of Allah and do not break the contract 13:20

.. this verse does not mean that "people of understanding" referred to in previous verse, never ever break any contract ever.

B - كنتم خير أمة أخرجت للناس تأمرون بالمعروف و تنهون عن المنكر

You are the best nation produced for mankind. You enjoin what is right and forbid what is wrong 3:110

.. again this verse talks about all muslims, and definitely despite the description here, the muslims don't enjoin what is right and forbid what is wrong each and every time, without fail.

C - إن الله مع الذين اتقوا والذين هم محسنون

For Allah is with those who restrain themselves, and those who do good. 16:128

 

 

.. does this mean that those whom Allah is with always restrain themselves and only ever do good?

 

 

D - بلى من أسلم وجهه لله وهو محسن فله أجره عند ربه و لا خوف عليهم و لا هم يحزنون

 

 4 - Nay,- whoever submits his whole face to Allah and is a doer of good (muhsinun),- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. 2:112

 

 

.. so does it mean that those will be rewarded who always do good without ever doing wrong ever?

 

 

 

 

Argument 6: That would mean that Prophets teachings (hadiths) are not perfect! How can a prophet make mistakes? And how can Allah bring us His message through a fallible individual?

 

 

أفلا يتدبرون القرآن و لو كان من عند غير الله لوجدوا فيه اختلافا كثيرا

 

Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy. 4:82

 

 

.. anything that is not Allah will result in discrepancy. Just like the non-quranic narrations. Nobody can claim that our hadiths are infallible, which is basically the Islamic teachings from our Prophet.

 

additionally, the sanad/chains of narrators, the publishers are likewise fallible. So whatever teachings we have apart from Quran, we can be 100% sure they are imperfect teachings.

 

so we can safely say that the quran is from Allah, and the speech of the prophet is not from Allah .. that is the reason why hadiths are incomparable with Quran, and also why only hadiths that are in line with Quran can be accepted.

 

 

"The superiority of the Quran over any other speech is as the superiority of Allah over His creation."

Bihar Al Anwar v.92 p.19 no. 18

 

 

 

Argument 7: Allah destined for Adam going to earth ("The decree of Allah was to place Khalifa on earth" 2:30), is a reason why it was not a mistake to disobey God's command. God wanted this to happen.

 

 

There is a basic flaw in this way of thinking, because it is also predestined by Allah that all bad people are going to Hell. Everything that happens including all sins are part of Allah's destiny

 

 

 

 

Argument 8: " Whoever obeys the Messenger, he indeed obeys Allah."  4:80

 

من يطع الرسول فقد أطاع الله

 

 

 We obey the prophet because he is better than us, but yet we may not compare him to Allah. Just because we are asked to obey the Prophet, does not mean that he is equal to Allah in any way. Allah has no partners / la sharik lah لا شريك له

 

Prophets are in grades, Allah is above grades 

 

 

 

 

Argument 9: “My covenant does not include the unjust.” 2:124 

 

لا ينال عهدي الظالمين

 

 

  • This aya is also used as an argument, although it can again not be taken in an absolute way. Saying somebody is no unjust, does not mean they are always Just like Allah.

 

 

 

 

Argument 10: O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best and best in result. 4:59

 

يا أيها الذين آمنوا أطيعوا الله و أطيعوا الرسول و أولي الأمر منكم فإن تنازعتم في شيء فردوه إلى الله و الرسول إن كنتم تؤمنون بالله وا ليوم الآخر ذلك خير و أحسن تأويلا

 

 

again, one may not equate Allah to the prophet, even if the prophet is Allah's vicegerent and messenger. Allah is infallible and complete, while His creatures don't share this. It is best to refer to the prophet after Allah, because the prophet is the best of mankind. therefore, the results will be better than referring to somebody who is relatively worse.

 

Even if Allah tells us "obey Allah and Prophet", it does not mean that Prophet can be compared or set as partner with Allah.

 

.. this is possibly the biggest trap people fall into. They think that because the names of Allah and the prophet are mentioned next to each other, that they can be compared, or likened or share partnership in anything.

 

 

 

 

Argument 11: O Prophet, why do you prohibit what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful. 66:1    .. &   that it was not a mistake to "harram" something because the prophet simply did not do it. And not doing something can't be wrong.

 

يا أيها النبي لم تحرم ما أحل الله لك تبتغي مرضات أزواجك و الله غفور رحيم

 

 

  • directly opposing Allah - Harram vs. Hallal

 

The simple Arabic words used are "harram" and "hallal", which are exactly opposing antonyms, and action verbs. If Allah makes something halal , and we make it haram, then that is opposing Allah, which is most basically wrong. Opposing Allah in any shape way or form is wrong of course. 

 

Harram can also mean "to restrain". Regardless of the exact context used,  it's still always going to be exactly symmetrically opposite to the word hallal. and being symmetrically directly opposite to Allah can never be right, and always a mistake.

 

 

Furthermore, we have hadith evidence that can shed some more light on this verse:

 

 

A - Tafsir al-Qummi: Ahmad b. Idris reported to us.  He said: Ahmad b. Muhammadnarrated to us from al-Husayn b. Sa`id from Ibn Sayyar from Abu `Abdillah عليه السلام regarding His تعالى saying 

 

“O prophet, why did you prohibit what Allah has madelawful to you” (to the end of) the aya.  He said: `A’isha and Hafsa found out about the Prophet صلى الله عليه وآله while he was with Mariya.  So the Prophet صلى الله عليه وآله said: By Allah, I will not draw near her.  So Allah commanded him to atone for his oath.

 

 

B - محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن عاصم بن حميد، عن محمد بن قيس، قال: قال أبو جعفر (عليه السلام): «قال الله عز و جل لنبيه (صلى الله عليه و آله): يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضاتَ أَزْواجِكَ وَ اللَّهُ غَفُورٌ رَحِيمٌ قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمانِكُمْ فجعلها يمينا و كفرها رسول الله (صلى الله عليه و آله)». قلت: بم كفر؟ قال: «أطعم عشرة مساكين، لكل مسكين مد».

 

al-Kafi: Muhammad b. Ya`qub from`Ali b. Ibrahim from his father from Ibn Abi Najran from `Asim b. Humayd fromMuhammad b. Qays.  He said: Abu Ja`far عليه السلام said: Allah عز و جل said toHis Prophet صلى الله عليه وآله 

 

“O prophet, why did you prohibit what Allah has made lawful to you, seeking to please your wives? but Allah is forgiving, merciful. Allah has prescribed for you to expiate (make halal) your oaths” So he made it an oath and the Messenger of Allah صلى الله عليه وآله atoned it (did kaffara for it).  I said: What did he atone it with? He said: Feeding ten poor people, for every poor person a mudd (of food).

 

 

C – Muhammad b. Ya`qub from `Ali b. Ibrahim from his father from Ibn Mahbub from `Ali as-Sa’ee.  He said: I said to Abu ‘l-Hasan عليه السلام: I said to Abu ‘l-Hasan عليه السلام: 

 

I used to marry mut`a, then I disliked it and tired of it. So I gave an oath to Allah, between the rukn and the maqam, and placed upon myself thusly a vow and a fast, that I not marry (by) it.  Then that became burdensome to me and I regretted my oath.  And there is not the strength by my hand that I should marry openly.  He said: So he said to me: You made an oath to Allah that you would not obey Him?  By Allah, if you did not obey Him (then) you would be disobeying Him.

 

And the Shaykh narrated it by his isnad from Muhammad b. Ya`qub. And by his isnad from al-Husaynb. Sa`id from Muhammad b. Isma`il from Hamza b. Bazi` from `Ali as-Sa’ee likewise.

 

 

D -  [26404 ] 2 ـ محمد بن علي بن الحسين بإسناده عن جميل بن صالح قال : إن بعض أصحابنا قال لابي عبدالله ( عليه السلام ) : إنه يدخلني من المتعة شيء فقد حلفت أن لا أتزوج متعة أبدا ، فقال أبو عبدالله ( عليه السلام ) : انك إذا لم تطع الله فقد عصيته . 

 

 Muhammad b. `Ali b. al-Husaynby his isnad from Jamil b. Salih.  He said: One of our companions said to Abu `Abdillah عليه السلام: 

 

There has entered in me something of mut`a, so I have sworn that I will not marry in mut`a ever.  So Abu `Abdillah عليه السلام said: Verily when you have not obeyed Allah then you have disobeyed Him.

 

 

.. so according to these above hadiths it is a mistake to harram what is halal in the same context of 66:1

 

 

  • Then furthermore, in relation to verse 6:11, there is another verse that exactly points out to us that to 'harram' something that is 'halal' is wrong:

 

 

يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ولا تعتدوا إن الله لا يحب المعتدين

 

O you who have believed, do not prohibit (harram) the good things which Allah has made lawful (hallal Allah) to you and do not transgress. Indeed, Allah does not like transgressors. 5:87

 

 

 here is a tafsir for this verse:

 

al-Qummi narrates under the verse: O you who believe! Do not forbid (yourselves) the good things which Allah has made lawful for you. Narrated to me my father,from Ibn Abi 'Umayr, from some of his men, from Abu 'Abdillah (a.s.), that he said, 

 

"This verse was revealed about the Leader of the Faithful (a.s.), Bilal and 'Uthman ibn Maz'un. As for the Leader of the faithful (a.s.), he had sworn that he would never sleep at night; and as for Bilal, he had sworn that he would never eat during day-time (i.e. would alwayskeep fast); and as for 'Uthman ibn Maz'un, he had sworn that he would never indulge in sexual relation.

 

 

  • The argument not doing something halal can not be wrong is also flawed:

 

it can be wrong to restrain oneself from something Halal. Examples of this are restraining from prayer, fasting, charity, and fulfilling a wife's needs.

 

 

  • the question of why Allah sent down the verse is in itself a proof:

 

Allah sent down this verse to change something in the prophets way, and guide him away from a wrong decision he took. If it was not an important mistake, then Allah would not have dedicated a chapter to it, called surat Tahreem

 

Argument 12:  Based on aya 2:115 Adam forgot, which makes it not a sin/mistake to disobey Allah? 

"And We had already taken a promise from Adam before, but he forgot; " 20:115

 

و لقد عهدنا إلى آدم من قبل فنسي ولم نجد له عزما

 

 

  • again, we can see in the Quran that forgetting does not mean it's not a mistake:

 

 

A - فلما نسوا ما ذكروا به فتحنا عليهم أبواب كل شيء حتى إذا فرحوا بما أوتوا أخذناهم بغتة فإذا هم مبلسون

 

So, when they forgot with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in themidst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows.  6:44

 

 

B - فاليوم ننساهم كما نسوا لقاء يومهم هذا وما كانوا بآياتنا يجحدون

 

So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayat 7:51

 

 

C -  نسوا الله فنسيهم إن المنافقين هم الفاسقون

 

They have forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Fasiqun 9:67

 

[Musa (Moses)] said: "Call me not to accountfor what I forgot, andbe not hard upon me for my affair 18:73

 

 

D - إن الذين يضلون عن سبيل الله لهم عذاب شديد بما نسوا يوم الحساب

 

Verily, those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning. 38:26

 

 

E - و قيل اليوم ننساكم كما نسيتم لقاء يومكم هذا ومأواكم النار وما لكم من ناصرين

 

And it will be said: "This Day We will forget you as you forgot the Meeting of this Day of yours. And your abode is the Fire, and there is none to help you." 45:34

 

 

F - يوم يبعثهم الله جميعا فينبئهم بما عملوا أحصاه الله و نسوه و الله على كل شيء شهيد

 

On the Day when Allah will resurrect them ( disbelievers / للكافرين 58:5) all together and inform them of what they did. Allah has kept account of it, while they have forgotten it. And Allah is Witness over all things. 58:6

 

 

G - و لا تكونوا كالذين نسوا الله فأنساهم أنفسهم أولئك هم الفاسقون

 

And do not be as those who forgot Allah, so He caused them to forget their selves; those are they who are the immoral 59:19

 

 

the coming three verses are interesting because they shows how shaytan makes people forget:

 

 

H - و قال للذي ظن أنه ناج منهما اذكرني عند ربك فأنساه الشيطان ذكر ربه فلبث في السجن بضع سنين

 

And he  (Joseph) said to the one whom he knew to be saved: "Mention me to your lord." But Shaitan made him forget to mention it to his Lord. So stayed inprison a few years. 12:42

 

 

I - قال أرأيت إذ أوينا إلى الصخرة فإني نسيت الحوت و ما أنسانيه إلا الشيطان أن أذكره واتخذ سبيله في البحر عجبا

 

He said: "Do you remember when we be took ourselves to the rock? I indeed forgot the fish; none but Shaitan made me forget to remember it. It took its course into the sea in a strange!" 18:63

 

 

J - استحوذ عليهم الشيطان فأنساهم ذكر الله أولئك حزب الشيطان ألا إن حزب الشيطان هم الخاسرون

 

Shaitan has overpowered them.So he has made them forget theremembrance of Allah. They are the party of Shaitan. Verily, it is the party of Shaitan that will be the losers!  58:19 

 

 

 

 

Argument 13: This most famous verse: " Allah intends only to remove from you the impurity, people of the House, and to purify you with purification." 33:33

 

 يريد الله ليذهب عنكم الرجس أهل البيت و يطهركم تطهيرا

 

 

  • Looking at the word ليذهب or remove:

 

Many people believe that this means remove all impurity, which is not the case, as the word kul is not there. 

 

 

The word for remove is "Yuthhib"  يذهب

 

 

this "never" is a false assumption. here in this following aya Allah telling us that He removes anger from "believers" does that mean that the believers never get angry. if it was absolute it would be written yuthib kol or remove all .. 

 

 

و يذهب غيظ قلوبهم ويتوب الله على من يشاء و الله عليم حكيم

 

And remove the fury (in the believers') hearts. And Allah turns in forgiveness to whom He wills; and Allah is Knowing and Wise. 9:15

 

 

to compare:

 

 

يذهب عنكم الرجس  33:33

 

yuthhib aankum al rijs 33:33

 

remove from you the impurity / sin

 

 

يذهب غيظ قلوبهم 9:15

 

yuthhib ghaytha quloobihim 9:15

 

And remove the fury in their (believers) hearts. 9:15

 

 

  • Additionally,  as mentioned previously already, why would there be a need to remove impurity if there is none? Mistakes / impurity need to be present, if they are to be removed. If they were pure and sinless, then there would be no need for purification.

 

 

 

 

Argument 14: Prophets and Imams are not humans like us?

 

 

 A - الإنسان ضعيفا

 

humans are weak. 4:28

 

 

ما المسيح ابن مريم إلا رسول قد خلت من قبله الرسل وأمه صديقة كانا يأكلان الطعام انظر كيف نبين لهم الآيات ثم انظر أنى يؤفكون

 

The Messiah, son of Mary, was not but a messenger; messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded. 5:75

 

 

B -  ما محمد إلا رسول

 

Muhammad is not but a messenger. 3:144

 

 

C - ما على الرسول إلا البلاغ

 

The duty of the messenger is only to convey 5:99

 

 

D - قالت لهم رسلهم إن نحن إلا بشر مثلكم ( ... ) وعلى الله فليتوكل المؤمنون 

 

Their messengers said to them, "We are only men like you, ( ... )  And upon Allah let the believers rely. 14:11

 

 

E - قل إنما أنا بشر مثلكم

 

Say, "I am a man like you 18:110 

 

 

F - هو الذي بعث في الأميين رسولا منهم

 

It is He who has sent among the unlettered a Messenger from themselves  62:2

 

Argument 15: But Angels make no mistakes too.  based on “ harsh, severe Angels, who do not disobey Allah in what He commands them and who do whatever they are commanded” 66:6

ملائكة غلاظ شداد لا يعصون الله ما أمرهم و يفعلون ما يؤمرون

 

  • this verse again can not be used to claim shared perfection or infallibility with Allah. the same proof as used above, showing that Allah says things that are not absolutely totally and always true ( not meant to be taken "literally" and absolutely  )

Quoted from above Argument 5:

 

الذين يوفون بعهد الله و لا ينقضون الميثاق

1 - Those who fulfill the covenant of Allah and do not break the contract 13:20

.. this verse does not mean that "people of understanding" referred to in previous verse, never ever break any contract ever.

كنتم خير أمة أخرجت للناس تأمرون بالمعروف و تنهون عن المنكر

2 - You are the best nation produced for mankind. You enjoin what is right and forbid what is wrong 3:110

.. again this verse talks about all muslims, and definitely despite the description here, the muslims don't enjoin what is right and forbid what is wrong each and every time, without fail.

إن الله مع الذين اتقوا والذين هم محسنون

3 - For Allah is with those who restrain themselves, and those who do good. 16:128

 

.. does this mean that those whom Allah is with always restrain themselves and only ever do good?

 

 

بلى من أسلم وجهه لله وهو محسن فله أجره عند ربه و لا خوف عليهم و لا هم يحزنون

 

 4 - Nay,- whoever submits his whole face to Allah and is a doer of good (muhsinun),- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. 2:112

 

.. so does it mean that those will be rewarded who always do good without ever doing wrong ever?

  • additionally, the Hoopoe of Solomon, who is neither Human nor Jinn, was also about to get punished for something that appeared to be a mistake, until proven it wasn't:

 

 

A - و تفقد الطير فقال ما لي لا أرى الهدهد أم كان من الغائبين

 

And he took attendance of the birds and said, "Why do I not see the hoopoe - or is he among the absent? 27:20

 

 

B - لأعذبنه عذابا شديدا أو لأذبحنه أو ليأتيني بسلطان مبين

 

I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization." 27:21

 

 

  • All creatures other than humans and jinn are not capable of deliberately disobeying Allah, so in this way the Hoopoe and any non-jinns / human are the same. And angels such as Sayidna Gabriel, Michael and Israfil are among the highest ranking creatures of the non-jinn / non-humans.

 

When Adam trusted Satan and approached the tree, he became aware of his shame. It's not that he had no shame before disobeying Allah, it's just that Allah made him unaware of it up to the point of first deliberate disobedience. So the result of approaching this tree was awareness of evil ( س و أ ), and hence also being able to deliberately chose it over following Gods command in full submission. Yet again Allah confirms that Adam disobeyed and erred:

 

 

فأكلا منها فبدت لهما سوآتهما وطفقا يخصفان عليهما من ورق الجنة وعصى آدم ربه فغوى

 

And Adam and his wife ate of it, and their mistake/shame became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred. 20:121

 

 

  • Furthermore, in case of those who are not aware of their own mistakes, Allah forgives them:

 

C - إنما التوبة على الله للذين يعملون السوء بجهالة ثم يتوبون من قريب فأولئك يتوب الله عليهم وكان الله عليما حكيما

 

The repentance accepted by Allah is for those who do wrong in ignorance and then repent soon after (thuma yetubun). It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise. 4:17

 

 

 

D - ثم إن ربك للذين عملوا السوء بجهالة ثم تابوا من بعد ذلك و أصلحوا إن ربك من بعدها لغفور رحيم

 

Then, indeed your Lord, to those who have done wrong out of ignorance (amalu su’an bijahalin thuma taabu) and then repent after that and correct themselves - indeed, your Lord, thereafter, is Forgiving and Merciful. 16:119

 

 

All creatures are dependent of Allah's mercy and forgiveness, and all creatures fear Allah.

 

 

  • According to Quran Iblis and Jinn are angels:

 

I know that most all schools of Islam contradict this based on some narrations, while forgetting that the clear verses of Quran should be believed first, especially when they are clear.

 

 

وإذ قلنا للملائكة اسجدوا لآدم فسجدوا إلا إبليس أبى واستكبر وكان من الكافرين

 

And when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers. 2:34

 

 

وإذ قلنا للملائكة اسجدوا لآدم فسجدوا إلا إبليس كان من الجن ففسق عن أمر ربه

 

And when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord.  18:50

 

 

the word "إلا" is clearly "except", and in without in clear reference to "للملائكة" .. or "to the angels"

 

 

according to Islamic faith, we are to accept narrations that are in line with Quran, and not narrations that contradict the clear meanings of Quran. It is better to believe what's clearly written in the Quran, over what narrations we have contradicting the Quran.

 

 

"The holy Prophet (s.a.), "Over every truth there is a reality and above every valid issue there is light. Whatever agrees with the holy Quran you must follow it and whatever does not agree disregard it." 

Usool al Kafi Volume 1 h 197

 

  • Hadith Showing fallibility of Angels:

 

 
ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ) ـ في صِفَةِ المَلائكَةِ ـ: وإنَّهُم عَلى مَكانِهِم مِنكَ ، ومَنزِلَتِهِم عِندَكَ، واستِجماعِ أهوائهِم فيكَ ، وكَثرَةِ طاعَتِهِم لَكَ ، وقِلَّةِ غَفلَتِهِم عَن أمرِكَ ، لَو عايَنوا كُنهَ ما خَفِيَ عَلَيهِم مِنكَ لَحَقَّروا أعمالَهُم ، ولَزَرَوا عَلى أنفُسِهِم ، ولَعَرَفوا أ نَّهُم لَم يَعبُدوكَ حَقَّ عِبادَتِكَ ، ولَم يُطيعوكَ حَقَّ طاعَتِكَ . 
 
Imam Ali (as) said in his description of the angels, ‘They are in their own places [distinct] from You, [and yet] their positions are near You. Their desires are all concentrated on You, their worship for You is abundant, and their neglect of Your command is little. If they were to witness the essence of what is hidden about You from them, they would regard their deeds insignificant, they would reproach themselves and would realize that they have not worshipped You as You deserve to be worshipped, and have not obeyed You as You deserve to be obeyed.
[Nahj al-Balagha, Sermon 109]
 
... this hadith shows how obviously the angels are not sharing in Allah's infallibility either of course, and still have fallibility.

 

 

Argument 16: if coming of Adam to the earth was a “punishment” because he disobeyed Allah, then he should have been returned to the paradise after Allah “forgave” him. 

 

 

  • Nobody has the right to judge what Allah should or should not do, and how He purifies and settles scores. And Adam is destined to return to Heaven anyway, just that he had to serve some time on lowly earth first.

 

 ألا إلى الله تصير الأمور

 

Verily to Allah all Commands are destined to Him. 42:53

 

 

 

VI. Importance of this Study of avoiding illusion of partnership with Allah

 

 

 

▪  Setting up partners with Allah is the only thing Allah describes Himself as not forgiving in the Quran:

 

 

A - إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد ضل ضلالا بعيدا

 

Indeed, Allah does not forgive association/partnering/shirq with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray. 4:116

 

 

B - إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما

 

Indeed, Allah does not forgive association/partnering/shirq with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. 4:48

 

 

C - قالوا سبحانك لا علم لنا إلا ما علمتنا إنك أنت العليم الحكيم

 

They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise." 2:32

 

 

 

 

 

ـ الإمامُعليٌّ (عَلَيهِ الّسَلامُ) ـ فيوَصِيَّتِه لاِبنِهالحَسَنِ (عَلَيهِ الّسَلامُ) ـ: واعلَمْ يا بُنَيَّ أ نَّهُ لَو كانَ لِرَبِّكَ شَريكٌ لَأتَتكَ رُسُلُهُ ، ولَرَأيتَ آثارَ مُلكِهِ وسُلطانِهِ ، ولَعَرَفتَأفعالَهُ وصِفاتِهِ، ولكِنَّهُ إلهٌ واحِدٌ كَما وَصَفَ نَفسَهُ ، لا يُضادُّهُ في مُلكِهِ أحَدٌ ، ولا يَزولُ أبَداً. 
 
Imam Ali (as) said in his will to his son, al-Hasan (as), ‘And know my son that if your Lord were to have a partner, his messengers would surely have come to you, and you would have seen the signs of his dominion and his power, and you would know his acts and his attributes. He, however, is One God, just as He as described Himself. He is neither opposed by anyone in His kingdom, nor will He ever cease to be.’

[Nahj al-Balagha, Letter 31]

 

 

It can never be repeated enough that 

 

nobody can be compared with Allah

nobody shares with Allah anything

nobody can be likened to Allah

Allah is infallible

Nobody else can share in Allah's infallibility

 

 

 

 

 

ـ الإمامُ الكاظمُ (عَلَيهِ الّسَلامُ) ـ لَمّا سُئلَ عَن أدنَى المَعرِفةِ ـ: الإقرارُ بأ نَّهُ لا إلهَ غَيرُهُ ، ولا شِبهَ لَهُ ولا نَظيرَ وأ نَّهُ قَديمٌ ، مُثبَتٌ ، مَوجودٌ ، غَيرُ فَقيدٍ ، وأ نَّهُ لَيسَ كَمِثلِه شَيءٌ . 

 

Imam al-Kazim (as), when he was asked about the lowest degree of inner knowledge, replied, ‘It is to affirm that there is no god but He, and that He has no likeness or match, and that He is eternal, positively proven to exist, present and not absent, and that there is nothing like Him.’

[al-Kafi, v. 1, p. 86, no. 1]

 

***********************************

 

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

 

قُلْ هُوَ اللَّهُ أَحَدٌ  

Say Allah is one

 

اللَّهُ الصَّمَدُ 

 

Allah is Absolute

 

 

لَمْ يَلِدْ وَلَمْ يُولَدْ 

 

He doesn't give birth, nor is He born

 

 

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

 

Nor is there to Him any equivalent

 

 

**************************************

 

 

may Allah forgive us all for our sins and shortcomings:

 

 

jazak Allah Khair

 

fi aman ilah

 

walaikum Salaam

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There are two directions from the story of Adam either 1: he sinned or 2: he did not sin. The most logical and fitting to the intellect is that he did not sin. It was Amr Irshadi not Amr taklifi. There is a weak hadith that says when they ate their clothes went down. Even if sahih it would have to be taking as metaphorical, in the language Sawa is something that people would not like to appear including the private parts. The feeling of disobedience to irshahdi is what appeared and that was a realization. Ahd is instruction not covenant here in these verses to Adam and he was not determined to stick to it. Allah warned not to let shaytan take them out of the garden or they would be of the unfortunate so Adam (AS) realized he would leave the lavish life of the garden to get closer to Allah although it was a deception that it would bring him closer to Allah. If he stayed in the garden he would not go hungry and face nakedness or heat or thirst. The pain of realization came after the taste of the tree and before that they were covered by the attire of taqwa. Asam – Disobedience. Is either literal or metaphorical in light of irshadi. And he lost and changed his direction. If Adam Sinned Allah would of never made him a Prophet (AS). Some more words use

d in these verses as mentioned above and here are Dhulm which could be either israhadi or taklifi. Decent which is demoting of rank form the lavish garden to the hardship of desert. Nahi is a prohibition that can be of two types irshadi or taklifi. Nasyan which is avoidance. Shaqa is hard unfortunate life departed from the lavish. Tawbah is Allah turned back to him. Prophet Adam (AS) did not sin and only disobeyed an nahi irshadi and his intent was only to get closer to Allah and felt bad because of the trick.

When They Prophet Adam (AS) and hawa) ate of the tree there appeared something shameful this is the hidden thing not shame of being naked it was shame of being embarrassed. Words sometimes have more than one meaning and some words can be irshadi or taklifi. Prohibition (Nahi) is not always meaning haram in The Holy Qu'ran somethings it can mean as example Prayer prevents (nahi) from shamefulness. Ahd was a direction in the irshadi sense. Tawbah means turning. Dhulm in lisan al Arab literally means putting things not in their proper places. Variations are Shirk, Despotism, injustice, deprivation, decrease, fall off. And in qu'ran is used for decrease "Tree has no dhulm in it" and no Dhulm to Allah means no decrease or shortage. Nahi is a type of prevention such as advise and is used in Qu'ran as "salah nahi you from sins" Tawbah means coming back such as dhubab (house fly) as it returns no matter how much you push it away. When Allah dose tawbah it is not repentance it is turning or returning. As is in the Holy Qu'ran. Asab means avoiding a command no matter if wajib or not.

Ghab, Ghawa means direction, frustration, repulse, ship wreck, in Lisan al Arab seduce, attempt, tall, depart, in vigor, deviation (wrong turn), hopelessness or disappointment therefore there was not a sin done it was a disappointment of direction. Nasiya means avoidance Nun sin ya indicates heedlessness or to avoid something it is used in the Qu'ran to mean Allah Abandoned some people.

Ahd is giving something command or covenant or entrusting, or lavish life (garden) and more.

Asmah is determination ti do, intention, firm decision, stead fastness, resolve upon and some say it means to not have patience. Azim firm direction in sabr and piety.

Therefore when reviewing the words and qu'ranic usage of them we see Prophet Adam (AS) did not sin but made a choice and it was tark Awla (leaving priority) therefore Adam did not make a sin or do anything haram.

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Not true akhi.

these next summaries on the event of Nabi Adam (AS) eating form the tree is an example of Tafseer mathuri. This class addressed the story of Prophet Adam (AS) Shaytan caused him to slip by eating the tree he became of those who committed dhulm or did dhulm. Dhulm here means deprivation and therefore is a metaphorical usage of dhulm and such is found in arabic literature of that time it being used as someone who deprived themselves. So Adam (AS) left the lavish life of the garden for the hardships of the earth and this was his depriving himself. Adam (AS) wanted to become closer to Allah because he knew that there was eternal creation (ahlul bayt) and angels and Shaytan tricked nabi Adam (AS) by saying if he eats from the tree he would become like one of them. Therefore Adam's intention was to come closer to Allah. The swear of Shaytan was false and Adam felt embarrassed because he listen to it and Allah did not forbid him the tree but gave a nahi irshadi (advisory statement) that was not haram or makhruh to not listen to. So he asked for Allah to turn to him because he felt like he had a shortcoming although it was not a sin. Tawbah means Ruju'a which means Dhubab (house fly) a house fly is pushed away but comes back. Therefore it means to return or turn not always because of a sin even though it can be used as such. If Adam and hawa did not eat of it their children would of ate of it eventually so it was destined to happen. The desire was to eat and the desire was uncovered when desire is covered it is controlled.

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tafsir that goes against quran is to be trashed 

 

example, because you didn't read what i wrote above!

 

ما ضل صاحبكم و ما غوى

53:2

 

: ضل

 

1.

ألم يجدك يتيما فآوى

93:6

 

و وجدك ضالّا  فهدى

93:7

 

 

2.

ما يضل به إلا الفاسقين

2:26

 

 

3.

قال علمها عند ربي في كتاب لا يضل ربي و لا ينسى

20:52

 

 

ولم يكن له كفوا أحد

 

 

4.

قال اهبطا منها جميعا بعضكم لبعض عدو فإما يأتينكم مني هدى فمن اتبع هداي فلا يضل ولا يشقى

20:123

 

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There is a hadith that says Allah wanted Adam to eat of it. Now if Allah is perfect how can he want haram!

Read what I posted all words have other meanings in Arabic dictionaries such as lisan al araba. This is why the study of hadith should be more than what u and I have done and the study of Arabic language is necessary otherwise we hold Christian and Sunni views.

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Allah wants the people who make mistakes now also to make it, as la hawla walaqowata ila bilah

 

you didn't even study what i compiled, which is all quran and hadiths.

 

i won't waste my emotions and time on this forum much longer in sha Allah .. i know people like to follow the 0.001% of ahadeeth that contradict quran, and there are hundreds of millions of shias. it will never end if i argue with each one.

 

i did my job, did my wajib .. all answers to anything you will say are already answered above. and if there is an argument i missed, then use imagination to protect the tawheed of Allah yourselves

 

I'm thinking of deactivating now, as i've published what i see is the biggest space for improvement in shia islam

 

He will guide them and amend their condition 47:5

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Adam (AS) was told Do not come close to this tree. "Do not" is used in three ways 1: Literal meaning it would be haram 2: Metaphorical which needs a evidence to indicate it means makhruh or 3: A Advise of Guidance that there is no harm in not doing this is called an advisory prohibition and is not a sin and is Nahi irshadi not nahi taklifi. Taklif means responsible. All sins mentioned in Qur'an that are said to be for prophets are all metaphorical (nahi irshadi) and not literal eating of the tree was not makhruh nor haram. Evidence shows that Adam only wanted to please Allah. Adam was offered to be like the close ones to Allah either the angels or the Ahlul bayt (AS) and chose to be like the close ones to Allah and leave physical entertainment for metaphysical. Adam (AS) never seen a false oath which shaytan did. After realizing that there was no getting closer through this action he was embarrassed that he listened but not because he sinned. He asked Allah to turn to him and Allah returned to him. Sawa dose not mean private parts it means something you would like to not appear. So this is what shaytans whisper was so he could uncover this feeling of embarrassment and distance from Allah and as soon as they tasted they realized this which is like a wrong feeling because Adam did not take the best option and went against the advisory guidance even though it was not a sin. Adam therefore felt bad because the promise made to him was false and he could not reach to what he wanted. They were also not naked in the garden it was their taqwa (the attire of taqwa) that was shaken because of shaytans false oath. And this is what shaytan (LA) wanted to remove the attire of taqwa.

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where is your quran and hadith? i won't bother to read peoples opinions, who don't take Allah's and ahlbayt's opinion into consideration


buddy, read what i worked on very hard carefully. otherwise there is no point. you are talking to yourself without knowledge of the person in front of you

 

and i know it will take some time to read it, so i don't expect answers soon

 

fi aman ilah

 

walaikum salaam

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Allah wants the people who make mistakes now also to make it, as la hawla walaqowata ila bilah

you didn't even study what i compiled, which is all quran and hadiths.

i won't waste my emotions and time on this forum much longer in sha Allah .. i know people like to follow the 0.001% of ahadeeth that contradict quran, and there are hundreds of millions of shias. it will never end if i argue with each one.

i did my job, did my wajib .. all answers to anything you will say are already answered above. and if there is an argument i missed, then use imagination to protect the tawheed of Allah yourselves

I'm thinking of deactivating now, as i've published what i see is the biggest space for improvement in shia islam

He will guide them and amend their condition 47:5

brother your limiting Allah tawheed to comprehension. Good idea to

Leave as the strongest proofs against what you say is if Allah is perfect how can he want haram as per the hadith about Adam second how can scholars who study for thirsty or more years know less than you about the tafseer. Your making tafseer with no ilm and it is haram.

Wa alaykom salaam and we posted hadith before I

Sure if not brother Yakapuka had shared here on sc the hadith I

Mentioned. So do

Not assume I lie. As that is another sin.

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Heheh this "peace keeper" is back XD he is talking about taking other people's opinions when all he is doing is taking the Sunnis opinions on how the Quran should be translated and using that. He will keep repeating himself as a broken record. He doesn't abide by the Quran let alone Sunnah. LOOOL for someone who swore on Allah that he will leave this site and shows up again tells you how much Allah is worth for him. (I can bring you his post where he swears on Allah) Then he will start getting emotional and start to attack you and challenge your faith. Let this guy preach. I think everyone knows simple logic: for which if this religion is perfect and the messengers and prophets brought this message are not, it is a pure contradiction. Or that how can Allah expect us to obey him when his own chosen representatives don't LOL. Ill rather choose atheism over garbage ideology like this. If Allah can only be perfect then we have a problem, because we have angels that are perfect and so is the Quran. So does that make angels and the Quran God? Perfection doesn't imply divinity. So simple yet so hard for ignorant minds to think about.

(Wasalam)

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^^^

 

1. i did leave for several months after asking several times to be unregistered  ( i don't have power to unregister myself!!! )

2. i came back 2 months after MDM was banned, as i mentioned 

 

 

 

so in my report i asked them to remove me if they don't remove MDM.

 

 

so you unethical guy? anything else you would like to spread that is off-topic and unethical?

 

you don't even read my posts!! yet you seem to know where i get my information from .. from "suni" sources?? 

 

i discussed angels, but you are just talking one-way.. 

 

 

talk to somebody else, there is obviously no point talking to me!


brother your limiting Allah tawheed to comprehension. Good idea to
Leave as the strongest proofs against what you say is if Allah is perfect how can he want haram as per the hadith about Adam second how can scholars who study for thirsty or more years know less than you about the tafseer. Your making tafseer with no ilm and it is haram.
Wa alaykom salaam and we posted hadith before I
Sure if not brother Yakapuka had shared here on sc the hadith I
Mentioned. So do
Not assume I lie. As that is another sin.

 

how can scholars who study 50 years in maccah be so wrong about omar and abu bakr ?? just because somebody studies for years does not mean they are infallible!!! 

 

how can Allah want haram? well everything that is, is exactly how Allah wants it. don't try to figure out how or why, you won't ever get there. Allahu Akbar

 

me reading and understanding CLEAR verses of quran is not haram. quran comes first, then everything else. anyway, it seems you still didn't read what i posted in main post today ..

 

walaikum salaam

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Brother peace seeker, are you really saying al-Mustafa did a mistake or more? How come the best creation of Allah make mistakes, when he's coming to correct the mistakes of the people?

Edited by Ali-F

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bismillah alrahman alraheem salam alaikum brother Ali :) nice talking to you again,

 

the prophet did not come to correct mistakes (people have to correct their own mistakes .. no soul bears the burden of another). he came as a guide, a teacher, an imam, a messenger, a rahma to mankind .. and give people opportunity to be better individuals. part of this includes being able to better deal with mistakes, and ask God for forgiveness for them. How to be humbled by ones own limitations and henceforth forgive others for theirs. How to be a limited weak human who is loved by God more. Prophet Mohamed being the best means he is the best ranked human in terms of human ranking .. which can all be compared to each other.

 

anyway,

 

my purpose here is not to continue this fight, but simply to share another proof that shows how prophets did mistakes in quran .. take it or leave it :)

 

And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith] 6:75

 

So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." 6:76

 

And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." 6:77

 

And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah . 6:78

 

Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah ." 6:79

 

 

anyway, i think this is quite self explanatory. Prophet Abraham went through shirq via trial and error style, in order to find the truth and made him among the "certain".

 

so he went through uncertainty in order to reach certainty, like so many other people on earth today. Just because these people reached salvation in the end, does not make shirq ok.

 

only after he (pbuh&hp) tried seeing the stars, moon and sun as his god, did he realize the right way and dissociated himself from the shirq "إني بريء مما تشركون" 

 

anyway,

 

hope all are well

 

walaikum salaam fi aman ilah wAllahum sali ala Muhamad wa aali Muhamad waajil farajahum 

Edited by peace seeker II

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bismillah alrahman alraheem salam alaikum brother Ali :) nice talking to you again,

 

the prophet did not come to correct mistakes (people have to correct their own mistakes .. no soul bears the burden of another). he came as a guide, a teacher, an imam, a messenger, a rahma to mankind .. and give people opportunity to be better individuals. part of this includes being able to better deal with mistakes, and ask God for forgiveness for them. How to be humbled by ones own limitations and henceforth forgive others for theirs. How to be a limited weak human who is loved by God more. Prophet Mohamed being the best means he is the best ranked human in terms of human ranking .. which can all be compared to each other.

 

anyway,

 

my purpose here is not to continue this fight, but simply to share another proof that shows how prophets did mistakes in quran .. take it or leave it :)

 

And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith] 6:75

 

So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." 6:76

 

And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." 6:77

 

And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah . 6:78

 

Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah ." 6:79

 

 

anyway, i think this is quite self explanatory. Prophet Abraham went through shirq via trial and error style, in order to find the truth and made him among the "certain".

 

so he went through uncertainty in order to reach certainty, like so many other people on earth today. Just because these people reached salvation in the end, does not make shirq ok.

 

only after he (pbuh&hp) tried seeing the stars, moon and sun as his god, did he realize the right way and dissociated himself from the shirq "إني بريء مما تشركون" 

 

anyway,

 

hope all are well

 

walaikum salaam fi aman ilah wAllahum sali ala Muhamad wa aali Muhamad waajil farajahum 

 

Salam bro. Glad to have you back. 

 

Brother, have you listented to Sayed Khalil Tabatabai's lecture regarding this topic?

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my purpose here is not to continue this fight, but simply to share another proof that shows how prophets did mistakes in quran .. take it or leave it :)

 

And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith] 6:75

 

So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." 6:76

 

And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." 6:77

 

And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah . 6:78

 

Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah ." 6:79

 

 

anyway, i think this is quite self explanatory. Prophet Abraham went through shirq via trial and error style, in order to find the truth and made him among the "certain".

 

so he went through uncertainty in order to reach certainty, like so many other people on earth today. Just because these people reached salvation in the end, does not make shirq ok.

 

only after he (pbuh&hp) tried seeing the stars, moon and sun as his god, did he realize the right way and dissociated himself from the shirq "إني بريء مما تشركون" 

 

anyway,

 

hope all are well

 

walaikum salaam fi aman ilah wAllahum sali ala Muhamad wa aali Muhamad waajil farajahum 

 

Logical fallacy. You cannot derive a intention through the question, especially when Ibrahim A.S answered his own question. You would have to explicitly prove Ibrahim literally worshiped or believed [through his own oath] those things to be his lord. Further more, it is proven Ibrahim was those of who had pure certainty as to worshiping Allah, as verse

 

[shakir 6:75] And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure.

 

shows that Allah tested him and through it, Ibrahim A.S showed his certainty by logically proving why those things cannot be taken as a lord, as the latter verses answer his own questions. Furthermore it is made evident through such verses:

 

[shakir 6:79] Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists.

[shakir 6:80] And his people disputed with him. He said: Do you dispute with me respecting Allah? And He has guided me indeed; and I do not fear in any way those that you set up with Him, unless my Lord pleases; my Lord comprehends all things in His knowledge; will you not then mind?

[shakir 6:81] And how should I fear what you have set up (with Him), while you do not fear that you have set up with Allah that for which He has not sent down to you any authority; which then of the two parties is surer of security, if you know?

[shakir 6:83] And this was Our argument which we gave to Ibrahim against his people; We exalt in dignity whom We please; surely your Lord is Wise, Knowing.

 

The answers to the questions that came from the knowledge of Ibrahim A.S was endowed by Allah to prove to the people the irrational ideology they believe in.

To abolish such an argument, I will give you a final example:

 

I say, "Is Jesus A.S my lord?" Then I say, "No, for man whom dies cannot be God." Did I commit shirk? Of course not. Did I even believe Jesus A.S was a God? Nope. I am proving a point by answering a question that I make myself. It clearly doesnt mean I doubted the existence of God, nor does it imply I committed shirk. For I never in the first place believed such a statement, HENCE I asked a question of which I answered.

 

Edit: Even if we are to the the translations of the verses which are not taken as a question, I believe my argument stands. Unless, you can somehow convince/disprove me.

Edited by PureEthics

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he saw a star. He said, "This is my lord." 

 

 

 

that's a mistake to me .. to say that something is God is a mistake called shirq .. this means he believed for that time that the star was God.

 

i agree with the sequence that he had to go through shirq in order to reach certainty. still does not change fact that shirq is a mistake. even if it's a prophet who does it.

 

now concerning your "wholly" in arabic the word wholly does not exist in this verse إني وجهت وجهي للذي فطر السماوات والأرض 

 

does not change fact that Abraham said that the star moon and sun are God. Shirq obviously, and you guys can excuse shirq if you want, and say it's not a mistake. it's ok, i said it and it's documented here, and as i said .. take it or leave it.

 

 

your jesus example isn't related, because you asked .. Abraham said .. he saw a star. He said, "This is my lord." it is not a question. he made a shahada .. this is his god .. until it set, then he understood that the star is not his god .. 

 

if you say :"Jesus is my Lord .. as in THE Lord" .. then yes .. that's a mistake .. and Abraham believed for a limited time that those creations are his Lord.

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he saw a star. He said, "This is my lord." 

 

 

 

that's a mistake to me .. to say that something is God is a mistake called shirq .. this means he believed for that time that the star was God.

 

Well, what you think is irrelevant. What is evident is that it was not a mistake because he logically knew why such a thing cannot be taken as a God, thus denouncing it. Also, rationally, saying something and meaning it are two separate issues which are far from evident. We know through the quran, as Allah emphasizes the faith of Ibrahim A.S that he never believed in such a thing as his lord. Which is why Ibrahim A.S says "I'm not of the polytheists". If he did in fact commit shirk and say what he meant, then why did he say he never was of them? Im not a polytheist and I am not OF THE polytheists are two different implications. One implies present, while the other implies past and present.

 

 

now concerning your "wholly" in arabic the word wholly does not exist in this verse إني وجهت وجهي للذي فطر السماوات والأرض

 

إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا

 

حَنِيفًا- Means Upright, righteous, True monotheist, wholly. You cannot be upright, or a true monotheist if you [as you put it] have committed mistakes, especially disbelieve in tawheed. An upright being does not commit mistakes. Wholly is implemented because it is part of the meaning of being upright. So your own interpretation fails to satisfy the arabic grammar of its word choice, rationally at the very least.

 

 

your jesus example isn't related, because you asked .. Abraham said .. he saw a star. He said, "This is my lord." it is not a question. he made a shahada .. this is his god .. until it set, then he understood that the star is not his god .. 

 

if you say :"Jesus is my Lord .. as in THE Lord" .. then yes .. that's a mistake .. and Abraham believed for a limited time that those creations are his Lord.

 

In what rational sense, does saying something and refuting what you say after a certain time imply you believed in such a thing?  Can you prove to me he truly believed it so? He said "this", how can you prove this meant the moon, stars, or sun? He meant Allah in which that specific thing was a proof of his lord. Seeing the sun rise, he proclaims This is my lord ... the One whom makes the sun rise. Then when the sun sets, he does not change his opinion [if the wording meant he was speaking of the sun], but rather he disproves the claim of others by, "O my people, indeed I am free from what you associate with Allah ".

 

How much more evidence do you need? No way what so ever your position is even hinted at. He states, I am not of those who associate others with Allah". If as you say he "mistakenly associated others with Allah", why is he vociferously taking himself as one who never has? Your position is logically irrational.

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Abraham said he's free from associating after he finished associating . He didn't say "I never did in the past" he's talking about the present that he reached. He said "this (the sun) is my Lord" that's a mistake .. Obviously

So hanifa means wholly? According to what dictionary?

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Salam bro. Glad to have you back. 

 

Brother, have you listented to Sayed Khalil Tabatabai's lecture regarding this topic?

 

Walaikum Salaam brother,

 

thanks for your kind words and hoping to see more of you dear brother.

 

i started listening to it, and didn't finish :( if you reaaaaaaaaaalllllyyy want me to i can watch it all and take notes to prove it wrong. but i'd rather if you tell me through your own words what your arguments are that you believe in. and why. .. if you want anyway.

 

hope you're well :)

 

wasalam fi amanilah

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