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In the Name of God بسم الله
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.IceMan.

Imam Ali Face Of God.

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ali is the face of Allah

ali is the eyes of Allah

ali is the tongue of Allah

ali is the sword of Allah

ali is the lion of Allah

Dude, are you insane? It's shirk to believe that God has a body or ocuppies a place. And now you're telling me that Ali is the face of God.

Didn't Imam ^Ali (as) say "Two kinds of people will be damned on my account. Those who form exaggerated opinions about me, and those who under-estimate me because they hate me".

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Dude, are you insane? It's shirk to believe that God has a body or ocuppies a place. And now you're telling me that Ali is the face of God.

Didn't Imam ^Ali (as) say "Two kinds of people will be damned on my account. Those who form exaggerated opinions about me, and those who under-estimate me because they hate me".

To be fair, i think Maula Dha Mallang probably means that Ali(as) is representing God, or is one of the best representatives/examples of what is good and desireable when he says 'the face of...the tongue of...the sword of'. Although 'the eyes of...' is a bit confusing, unless its suggesting 'seeing' as perceiving in the best way.

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im not a wahabbi that i only believe in literalism.

these descriptions are what the prophet himself used to describe maula ali (as) so technically you are calling the prophet of islam a mushrik and ghali and insane, not me.

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By saying they, the Imams (as), are the face of Allah it means they are the way Allah is come to. That is:

- عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أحمد بن محمد بن أبي نصر، عن صفوان الجمال، عن أبي عبدالله (عليه السلام) في قول الله عزوجل: " كل شئ هالك إلا وجهه " قال: من أتى الله بما امر به من طاعة محمد (صلى الله عليه وآله) فهو الوجه الذي لا يهلك و كذلك قال: " ومن يطع الرسول فقد أطاع الله “

(al-Kafi) A number of our companions from Ahmad b. Muhammad b. Khalid from Ahmad b. Muhammad b. Abi Nasr from Safwan the cameleer from Abu `Abdillah عليه السلام regarding the saying of Allah عزوجل “Everything is destroyed but His face”. He said: Whoever comes to Allah by what He commanded by of the obedience to Muhammad صلى الله عليه وآله, then it is the face which is not destroyed, and likewise he said “And whoever obeys the Messenger has obeyed Allah.”

حدثنا احمد بن محمد عن الحسين بن سعيد عن فضالة بن ايوب عن على بن ابى حمزة عن سيف بن عميرة عن ابى بصير (1) عن الحرث بن المغيرة قال كنا عند ابى عبد الله عليه السلام فسأله رجل عن قول الله تعالى كل شئ هالك الا وجهه (2) فقال ما يقولون قلت يقولون هلك (3) كل شئ الا وجهه فقال سبحان الله لقد قالوا عظيما انما عنى كل شئ هالك الا وجهه الذى يؤتى منه ونحن وجهه الذى يؤتى منه.

(Basa'ir ad-Darajat) Ahmad b. Muhammad narrated to us from al-Husayn b. Sa`id from Faddala b. Ayyub from `Ali b. Abi Hamza from Sayf b. `Umayra from Abu Basir from al-Harth b. al-Mughira. He said: We were with Abu `Abdillah عليه السلام and a man asked him about the saying of Allah تعالى “Everything is destroyed but His face”. So he said: What do you they say? He said: They say everything is destroyed except for His face. So He said: Glorified be Allah! They have said (something) colossal! He only meant everything is destroyed except for His face which He is come to from it. And we are His face which He is come to from it.

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Then whats the point of making such outlandish comments? When he could just say Ali is wali Allah or his teachings are the means to know Allah(swt) since Imam had perfect ma'rifa of AllahÓÈÍÇäå æÊÚÇáì??????????????

do you believe that ali is the nuktah under the ba of bismillah? do you believe he is the quran e naatiq?

a few hadiths for those of you who are so quick to deny the status of maula ali (as) without even stopping to think, such is your shiat, mash'Allah

courtesy of haidar al karar

A number of our people have narrated from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Humran from Aswad ibn Sa‘id who has said the following.

"I was in the presence of Imam abu Ja‘far (a.s.), who began to speak without any question from me." "We are the authority of Allah. We are the door to Allah. We are the tongue of Allah. We are the face of Allah. We are the eyes of Allah in His people. We are the authority in the commandments of Allah among His servants."

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ahmad ibn abu Nasr from Hassan al-Jammal who has said that Hashim ibn abu ‘Ammara al-Janbi reported to him this. "I heard Amirul Mu’minin Ali (a.s.) saying, I am the eyes of Allah. I am the hands of Allah. I am the sides of Allah. I am the door to Allah."

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il ibn Bazi‘a from his uncle Hamza ibn Bazi‘a from Ali ibn Suwayd from abu al-Hassan Musa ibn Ja‘far (a.s.) who has said the following.

About the words of Allah "Woe to me because of my failure to fulfill my duties from the side of God. . ." (39:56). The Imam (a.s.) said that the side of Allah is Amirul Mu’minin (a.s.) and so are the successors of the high position until the matters will reach to the last one among them."

imam ali (as) must also be a ghali!!!!

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^why don't you include "we are the door to Allah" when you make your earlier statements. That will make your statement much clearer and negate the possibility of anybody assuming you are claiming imam ali(as) to be more than a slave of AllahÓÈÍÇäå æÊÚÇáì

its funnier my way to catch out the jahil people (not talking about you though)

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Yes brother there is many such ahadith. And several instances were the imam(as) killed such heretics

Astagfirullah, I feel sorry for the real truth seekers who bump into such information. I for one, would turn my back to shi'ism in an instant, if this what I was told. May Allah(swt) keep satan far away from us.

If you are sunni, you should believe in the other word of Allah, Hadees e Qudsi which should make it crystal clear that Imam Ali a.s. is everything that MDM said is :

Hadith Qudsi 25: Very important Hadith!!!

On the authority of Abu Hurayrah (Radhi Allahu Ta'ala Anhu), who said that the Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) said:

Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works (Nawafil) so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

It was related by al-Bukhari.

http://www.ummah.net/Al_adaab/hadith/hadith_40_qudsi.html#25

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im not a wahabbi that i only believe in literalism.

these descriptions are what the prophet himself used to describe maula ali (as) so technically you are calling the prophet of islam a mushrik and ghali and insane, not me.

You might not be a wahabi but you're a ignorant extremist. You say "the prophet" like nothing without respect but you call his cousin Ali, maula and you pray for blessings upon him.

Imams and prophets are humans okay? They've all tasted death and are NOTHING without God.

brother

Edited by .IceMan.

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im sorry, that was a mistake on my part.

may the peace and blessings of Allah be upon rasool e paak muhammed and his purified blood family always, and may Allah hasten the return of our awaited imam (atf).

and may the endless curses of Allah, the angels, the jinns, the shia and the animal and plant kingdom be upon anyone who showed even a second of animosity towards them, whether they be sahaba, caliphs or wives of the prophet.

happy?

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im sorry, that was a mistake on my part.

may the peace and blessings of Allah be upon rasool e paak muhammed and his purified blood family always, and may Allah hasten the return of our awaited imam (atf).

and may the endless curses of Allah, the angels, the jinns, the shia and the animal and plant kingdom be upon anyone who showed even a second of animosity towards them, whether they be sahaba, caliphs or wives of the prophet.

happy?

Like

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Doesn't the Quran say wherever we turn there is the "face of Allah" too? Is it speaking of his face in general or Imam Ali? Something to ponder.^_^

I always interpret the references to body parts when speaking of God to be more metaphorical and having a Kabbalistic meaning.

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Doesn't the Quran say wherever we turn there is the "face of Allah" too? Is it speaking of his face in general or Imam Ali? Something to ponder.^_^

I always interpret the references to body parts when speaking of God to be more metaphorical and having a Kabbalistic meaning.

Well it sound that this is attributed only for Allah سبحانه وتعالى. Humans can only represent God in Earth by limited way, so these qualities like Ali is Face of Allah is different than actual Face of Allah in methaphorical sense.

Edited by Zufa

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For someone who may mistake the face of Allah to be referring to a humanoid kind of face, suggesting God is anthropomorphic, what is the best way to explain what the face is.

The Jewish Kabbalists understood anthropomorphic references to God to be referring to certain character traits that were represented by specific beings such as angels. Would it be safe to say that Ali was not God himself but basically acted as representative of God on Earth while he was alive making him the "face of God?" I think this would be a good way to explain Ali as well as the nature of the face.

Edited by Saintly_Jinn23

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The Face of Allah is that aspect though which people come to have faith in Allah

“Once a person asked (Imam) abu ‘Abd Allah, recipient of

divine supreme covenant, about the meaning of the words of

Allah, the Most Holy, the Most High, ‘everything will be destroyed

except the face of Allah . . .’ (28:88)

“The Imam, recipient of divine supreme covenant, asked,

‘What do they say about it?’ I replied, ‘They say that everything

will perish except the ‘Face’ of Allah.’ The Imam said, ‘Glory

belongs to Allah. What they say is monstrous. What is meant by

‘Face’ is that aspect of Allah’s relation with people through

which they (persons of the highest degree of excellence)

establish belief in Him.’”

Al Kafi-The Book on the Oneness of Allah, H 349, Ch. 23, h1

“Once I asked (Imam) abu ‘Abd Allah, recipient of divine

supreme covenant, about the meaning of the words of Allah, the

Most Holy, the Most High, ‘everything will be destroyed except

the face of Allah. . . .’ (28:88)

“The Imam said, ‘It means whoever comes to Allah through

obeying His commandments, i.e. following Prophet Muhammad,

recipient of divine supreme covenant, is the ‘Face’ (the aspect of

Allah’s relation with people) of Allah that does not perish. So

also are His words, “One who obeys the Messenger has certainly

obeyed Allah. . . .’” (4:80)

Al Kafi-The Book on the Oneness of Allah, H 350, Ch. 23, h2

“We (family of Prophet Muhammad) are the al-Mathani (the

double) that Allah gave to Prophet Muhammad, recipient of

divine supreme covenant. We are the Wajhu Allah (face of

Allah, meaning a certain aspect of Allah’s relation with people)

that moves among you on earth. We are the eyes of Allah

(overseers or observers from the side of Allah) in His creatures.

We are the hands of Allah that are open with blessings for His

servants. Those who wanted to know us have known us. There

are people who are ignorant about us, they are ignorant of us and

of the leadership of the pious people.”

Al Kafi-The Book on the Oneness of Allah H 351, Ch. 23, h3

“Once I was in the presence of (Imam) abu Ja’far, recipient of

divine supreme covenant, who began to speak without any

question from me. ‘We are the authority of Allah. We are the

doors to Allah. We are the tongues of Allah. We are the face of

Allah. We are the eyes of Allah in His people. We are the

authority in the commandments of Allah among His servants,’”

Al Kafi-The Book on the Oneness of Allah, H 355, Ch. 23, h7

“Hashim ibn abu ‘Ummarah al-Janbiy reported to him this. ‘I

heard Amir al-Mu’minin Ali ibn abu Talib, recipient of divine

supreme covenant, saying, “I am the eyes of Allah. I am the

hand of Allah. I am the side of Allah. I am the door to Allah.’”

Al Kafi-The Book on the Oneness of Allah, H 356, Ch. 23, h8

“Once I heard (Imam) abu Ja’far, recipient of divine supreme

covenant, saying, ‘Through us Allah is worshipped. Through us

Allah is known. Through us belief in the Oneness of Allah, the

Most Holy, the Most High, is established. Muhammad is the

Hijab (curtain) of Allah, the Most Holy, the Most High.’”

Al Kafi-The Book on the Oneness of Allah,, H 358, Ch. 23, h10

Edited by JimJam

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(bismillah)

Uh, correct me if I'm wrong but I thought Imam Ja'far (as) said that whoever believes that God the almighty has a body is commiting SHIRK.'

Don't know why but I've always had problems with trusting these hadiths because they are like;

Narrate by Ali ibn Kassim who heard from his father who heard from his brother who heard from Ibrahim ibn Hammad who heard from his two sister who heard from his uncle who heard from his father who heard from Karim ibn Aqil who heard from Sadiq ibn Kathir and Ishaaq ibn Yassir who heard from Jabir ibn Qasim who heard from his brother who heard from his wife's cousin who heard from his step father that Aba Abdillah (as) said so and so.

I mean like LOL, bring 15 people, sit down in a circle, tell something to the one next to you. Let's say for example, "that Ali is the wali of Allah and the succesor of Prophet Muhammad (pbuh)" and tell him to pass it to the next person, and the next person passes it to the next one and so on until the last person tells it back to you, he will say "Ali the leader of the wayl, and the succesor of Allah".

Tried this in school.

Edited by .IceMan.

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^The face of Allah is not a physical face, can you not understand this? Anyone who receives divine guidance from Allah is included in the face of Allah

“Once a person asked (Imam) abu ‘Abd Allah, recipient of

divine supreme covenant, about the meaning of the words of

Allah, the Most Holy, the Most High, ‘everything will be destroyed

except the face of Allah . . .’ (28:88)

“The Imam, recipient of divine supreme covenant, asked,

‘What do they say about it?’ I replied, ‘They say that everything

will perish except the ‘Face’ of Allah.’ The Imam said, ‘Glory

belongs to Allah. What they say is monstrous. What is meant by

‘Face’ is that aspect of Allah’s relation with people through

which they (persons of the highest degree of excellence)

establish belief in Him.’”

Al Kafi-The Book on the Oneness of Allah, H 349, Ch. 23, h1

Edited by JimJam

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“Hashim ibn abu ‘Ummarah al-Janbiy reported to him this. ‘I

heard Amir al-Mu’minin Ali ibn abu Talib, recipient of divine

supreme covenant, saying, “I am the eyes of Allah. I am the

hand of Allah. I am the side of Allah. I am the door to Allah.’”

Al Kafi-The Book on the Oneness of Allah, H 356, Ch. 23, h8

“Once I heard (Imam) abu Ja’far, recipient of divine supreme

covenant, saying, ‘Through us Allah is worshipped. Through us

Allah is known. Through us belief in the Oneness of Allah, the

Most Holy, the Most High, is established. Muhammad is the

Hijab (curtain) of Allah, the Most Holy, the Most High.’”

Al Kafi-The Book on the Oneness of Allah,, H 358, Ch. 23, h10

So Muhammad (saw) is the hijab of Allah (swt) - the barrier to recognition - and 'Ali (ra) is his face and his eyes? Really?

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(bismillah)

So Muhammad (saw) is the hijab of Allah (swt) - the barrier to recognition - and 'Ali (ra) is his face and his eyes? Really?

Whatever applies to the Imams (as), apply to the Prophet (pbuh). When the Imams (as) say "we" it means "Ahl al-Bayt" and the head of that is the Holy Prophet Muhammad (pbuh) himself.

You are assuming hijaab in this context means a barrier to Allah (swt)'s recognition. It may mean that Rasulullah (pbuh) is the thing closest to Him [swt]. You cannot get to Allah (swt) unless you go through that curtain.

wa-Allah a`laam.

Ýí ÃãÇä Çááå

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(bismillah)

Whatever applies to the Imams (as), apply to the Prophet (pbuh). When the Imams (as) say "we" it means "Ahl al-Bayt" and the head of that is the Holy Prophet Muhammad (pbuh) himself.

That's how I normally read/understand them when the traditions say "we" and maybe I'm reading these wrong, but the second one said "us" repeatedly and than said Muhammad (saw). So I imagined that the first portion exclusively refers to other than Muhammad (saw) and the last part refers exclusively to Muhammad (saw)? Meaning only Muhammad (saw) is the hijab of Allah ÓÈÍÇäå æÊÚÇáì. And likewise, the other tradition has Ameer ul Mumineen saying "I" when he mentions Allah's sifat, so I imagined it to be exclusively applying to him and not the other Imams or the Prophet (saw).

Wouldn't extending the meaning to other Imams or the Prophet constitute qiyas (which is not allowed?)? And aren't there several instances where 'Ali (ra) says "I" and it would be logically flawed to interpret it over the group making such an interpretation implausible over all the material?

You are assuming hijaab in this context means a barrier to Allah (swt)'s recognition. It may mean that Rasulullah (pbuh) is the thing closest to Him [swt]. You cannot get to Allah (swt) unless you go through that curtain.

Perhaps it's my Sunni background but when I imagine hijab, it's indicated as what's between the person (Musa (as)) talking to Allah ÓÈÍÇäå æÊÚÇáì, the thing which protects and prevents the gaze of the communicator from Allah ÓÈÍÇäå æÊÚÇáì. Something that facilitates closeness would be an attribute like speech. But even if I understand the hijab as one of the closest things to Allah (swt) - nothing is closer of the things mentioned than eyes (which is why I don't understand Muhammad (saw) being described as a barrier and Ameer ul Mumineen as eyes).

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(bismillah)

That's how I normally read/understand them when the traditions say "we" and maybe I'm reading these wrong, but the second one said "us" repeatedly and than said Muhammad (saw). So I imagined that the first portion exclusively refers to other than Muhammad (saw) and the last part refers exclusively to Muhammad (saw)? Meaning only Muhammad (saw) is the hijab of Allah سبحانه وتعالى. And likewise, the other tradition has Ameer ul Mumineen saying "I" when he mentions Allah's sifat, so I imagined it to be exclusively applying to him and not the other Imams or the Prophet (saw).

Wouldn't extending the meaning to other Imams or the Prophet constitute qiyas (which is not allowed?)? And aren't there several instances where 'Ali (ra) says "I" and it would be logically flawed to interpret it over the group making such an interpretation implausible over all the material?

They use of "we" doesn't have to be used for this to be known. The last part is said about Rasulullah (pbuh) as that is perhaps exclusively for him while the rest is all encompassing for the members of Ahlulbayt (as). Imam `Ali [as] using "I" doesn't present a problem because we know what is for one of them is for all of them. Qiyas is only something in fiqh. It's very apparent and logical (as the Imams' have said themselves) they are inferior to the Holy Prophet (pbuh) and he is the best of Creation and the closest to The Creator [swt].

Perhaps it's my Sunni background but when I imagine hijab, it's indicated as what's between the person (Musa (as)) talking to Allah سبحانه وتعالى, the thing which protects and prevents the gaze of the communicator from Allah سبحانه وتعالى. Something that facilitates closeness would be an attribute like speech. But even if I understand the hijab as one of the closest things to Allah (swt) - nothing is closer of the things mentioned than eyes (which is why I don't understand Muhammad (saw) being described as a barrier and Ameer ul Mumineen as eyes).

It is your Sunni background.The body parts referred to are very metaphorical, so they can't really be compared in "nearness." From the way I would see it, is that Allah (swt) is not recognized without cognizance of the Holy Prophet (pbuh) and that he is a barrier for those who disbelieve.

The hadith of the Imams (as) are difficult to understand (especially these kinds), as they have said:

1 - The Shaykh says, my father and Muhammad b. Hasan b. Ahmad b. Waleed – may Allah be pleased with them – narrated to me that Sa`d b. `Abdullah, and `Abdullah b. Ja`far Humayri, and Ahmad b. Idrees, and Muhammad b. Yahya Itaar – may Allah have mercy on them -- said that Ahmad b. Muhammad b. Khalid narrated that `Ali b. Hasaan al-Wasiti narrated from who mentioned to him from Dawud b. Farqad who said: I heard Abu `Abdillah (al-Sadiq) [a] say: You are the most discerning people among mankind if you recognize the meaning of our words. Indeed the (meaning of) words can be turned around on its head. For if man desires he can twist (the meaning of) his words around as he pleases without it becoming a lie.

2 – My father – may Allah have mercy on him – said `Ali b. Ibrahim b. Hashim narrated from Muhammad b. `Isa from Muhammad b. Abi `Umayr from Burayd ar-Razzaz from Abi `Abdillah (al-Sadiq) [a] who said: Abu Ja`far (al-Baqir) [a] said: O’ my son, recognize the ranks of Shi`a according to the amount of our narrations (they know) and their understanding thereof. And indeed this understanding is his cognizance of the narration. And through cognizance of the narrations the believer rises to the highest level of faith. Indeed when I glanced upon the Book of `Ali – upon whom be peace – I found therein: Indeed every man’s worth and importance is his ma`rifah (understanding). Allah, the Blessed and High, judges man according to the level of intellect accorded to him in this world.

3 - Ja`far b. Muhammad b. Masroor – may Allah be pleased with him – narrated from Husayn b. Muhammad b. `Amir, from the uncle of `Abdullah b. `Amir, from Muhammad b. Abi `Umayr, from Ibrahim Karkhi, from Abi `Abdillah (al-Sadiq) [a], who said: To understand one hadith is better than narrating a thousand. It is not possible for any man among you to be a faqeeh (thoroughly versed in knowledge of Islamic affairs) until he recognizes the different interpretations of our words. For indeed every word from our sayings can be interpreted in seventy different ways, and each of these ways is available for us to express ourselves.

http://www.*******.org/hadiths/makhbar

Wallahu`aalim.

في أمان الله

Edited by Dar'ul_Islam

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The hadith of the Imams (as) are difficult to understand (especially these kinds), as they have said:

There is even hadith where Imam Jafar As-Sadiq (as) said:

1- "If i was to answer you, you will become a disbeliever" (Tawhid al-Saduq p.363 h.11 and Bihar al-Anwar vol. 5, p.53, h.89)

Also it is ascribed to Imam al-Sajjad (as) as having said in poem:

2- "And if I reveal some of the substance of knowledge;

It will be said to me: You are of those who worship the idols!"(Tarikh Baghdad vol. 12, p. 487)

Edited by Zufa

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Imam `Ali [as] using "I" doesn't present a problem because we know what is for one of them is for all of them.

Proof? If Amir ul Mumineen says he was at Ghazwa Khyber, Jafar (ra) was not also at that fight - no?

Qiyas is only something in fiqh.

Imams didn't seem to make this distinction in their traditions, but than again, I guess I can't really understand what they (ra) say.

It is your Sunni background.The body parts referred to are very metaphorical, so they can't really be compared in "nearness."

If someone says "You are like my heart and he is like my home," I'd take that as an indication of nearness. When Rasulallah (saw) purportedly says "I am the House of Wisdom, and 'Ali (ra) is it's door" - it implies his superiority, that the wisdom is with him and 'Ali (ra) is just a means to get to it. If you however say 'Ali (ra) is God's eyes (and other things) and Muhammad (saw) his hijab, it seems to imply nearness as well.

The hadith of the Imams (as) are difficult to understand (especially these kinds), as they have said:

From what I understand, the purpose of having the Aimah (rah) is that they explain the Qur'an. Now if they themselves require explanation, and the religion is a puzzle on top of a puzzle, I don't really see where this is going.

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QURAN AND MUBAAHALA: ÇáãÈÜÜÜÜÇåÜáå

Surah 3 (Aali‑Imraan), Ayah 61: Muhammad (pbuh) chooses Ahlul Bayt.

Ýóãóäú ÍóÂÌøóßó Ýöíåö ãöä ÈóÚúÏö ãóÇ ÌóÇÁßó ãöäó ÇáúÚöáúãö ÝóÞõáú

ÊóÚóÇáóæúÇú äóÏúÚõ ÃóÈúäóÇÁäóÇ æóÃóÈúäóÇÁßõãú æóäöÓóÇÁäóÇ æóäöÓóÇÁßõãú æóÃóäÝõÓóäóÇ æÃóäÝõÓóßõãú

Ëõãøó äóÈúÊóåöáú ÝóäóÌúÚóá áøóÚúäóÉõ Çááøåö Úóáóì ÇáúßóÇÐöÈöíäó

“....then reply [O' Muhammad]: Let us call upon our children and your children, our ladies and your ladies, ourselves and yourselves,

then we pray so that Allah's wrath be upon those who are false.”

The Occasion:

In response to the Prophet's message calling on Christians to Islam, (in the 9th year of Hijrah), a deputation consisting of a Patriarch with 20 Christian dignitaries, from a place 1200 miles south, set out as a fact‑finding mission about Islam. Once in Medina they met with Prophet Muhammad (pbuh), and as expected, most of their questions were about the Messiah Jesus (a.s.), his birth, his mother, and whether he was crucified or resurrected. The answers of the Prophet were directly from the Holy Quran.

The Christians were baffled and amazed, even bewildered. They were impressed with the sincerity of the Prophet and his answers; and his fine qualities gained their trust.

Since an Ayah for Mubaahala, i.e., a challenge with a Du'aa, had been revealed to the Prophet (pbuh), he suggested doing so in case they did not believe him. A Mubaahala is a spiritual contest, it means that each of the two groups would pray to the Almighty asking for His damnation on those who are false (telling lies). If Mubaahala were done, and Prophet Muhammad was saying the truth, then Allah would doom the Christian group and whatever Allah chooses to do to them would come to be! The Patriarch agreed to the Mubaahala, and it was to be done at a certain place and time.

A large crowd gathered for the occasion on the specified day. Prophet Muhammad (pbuh) with the 6 year old Al‑Hasan and the 5 year old Al‑Husain, each holding one of his hands, and Ali and his wife Fatima following, proceeded to the place for Mubaahala. These four were the dearest and closest to the heart of the Prophet (pbuh). No, the Prophet (pbuh) did not choose a wife of his, an aunt, an uncle, a Sahaabi or anyone else, instead he chose Ahlul Bayt. Muhammad (pbuh) took them because they represented to him the very essence, the very ones, the highest in honor.

▪ The Ayah said: Our children —and Muhammad took Al‑Hasan and Al‑Husain;

▪ The Ayah said: Our ladies —and Muhammad took his daughter Fatima;

▪ The Ayah said: Our selves —and Muhammad took Ali as if Ali was the self of the Prophet.

Upon seeing this group the Patriarch became startled, even frightened! Taken aback he hurriedly consulted with his group. It became unquestionably obvious that Muhammad was saying only the truth, otherwise he would have brought other than the closest people to him. Thus, they reasoned that for Muhammad to call upon Allah for a curse would certainly bring the damnation and ruin on these Christians. They knew Allah would respond to a Prophet, and by conducting the Mubaahala their lot would be ruin!

Having thus debated the matter, the Patriarch came forth with a look of relief. He acknowledged to Muhammad and opted for immediate withdrawal from the Mubaahala! The Patriarch also said: “If it weren't for my obligations with the Emperor I would have right away changed to Islam!”

The Term Ourselves in Mubaahala

For the Mubaahala the Holy Quran asked Muhammad (pbuh) to bring forth persons (in the plural) who would be the replica of himself. The Prophet (pbuh) chose Ali (a.s.), since no one else would do, Ali was the replica, the mirror image, the very one! This implies that Ali had the identity in reflection of thought, spirituality, action, and motivations to such an extent that at any time one would represent the other.

Ali then is the replica of the self of the Prophet (pbuh), the true representation of him. Ali was in the Prophet’s eyes: the figurative brother, supporter, deputy and defender. Ali's idealism, thinking, and spiritual make‑up were a mirror image to those of the Prophet (pbuh).

Many Muslim scholars, commentators and Traditionists whom the Ummah acclaims with one voice, have given the details of this event with following conclusions:

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

▪ Only the best of Allah's creations [Ahlul Bayt] were selected by the Holy Prophet under Allah's guidance.

▪ It, beyond all doubts, established the purity, the truthfulness, and the sublime position of the Ahlul Bayt.

▪ It also unquestionably confirmed as to who were the members of the family of the Holy Prophet.

Source - http://www.islamicbooks.info/H-21-Math'habs/Quran-Ahlul-6.htm#QURAN PURIFIES AHLUL BAYT:

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So Muhammad (saw) is the hijab of Allah (swt) - the barrier to recognition - and 'Ali (ra) is his face and his eyes? Really?

it is not barrier to recognition, it means You can't recognize Allah unless you recognize his Prophet S.A.W. It is He S.A.W who will show you path to Allah.

And you actually knew what it meant, in my opinion, you were just teasing

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