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StrugglingForTheLight

Verse 4:59 - Ulil Amr.

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(1) First of all I am not concerned about what M'omin means, Look at where its been used brother.

(2) I gave you an explanation on Usul Very well, and here you made a once sentence statement, What is your Objection?

(3) yes brother People who Ignore their own , Narrations, books, Scholars, And Refuse to give Information about Which school of thought they follow are Ignorant.

The ISLAMIC history if you're not concerned what momin means why manipulate the word just to prove your weak and baseless argument.

I'm not ignoring hadiths from my own books nor do I need a computer scholar like yourself to explain my aqidah to me. The "hadith" you bought regarding ali a.s being caliph prove nothing for you as I will show you in the other thread.

I have you tafseer where your mufassireen have said usul's are in precise verses which nobody with average intelligence can deny. Also there are many brothers from shia who have opened there eyes and accepted that there is no precise verse in quran regarding Imamate of your 12 imams. Brother like (ibn tie me yeah) and many other shia I know including family members, yet you stubbornly stick to your baseless and useless argument.

Oh well like I said before I'm not here to convince you nor can I fill a glass which is already full!!

What did the people of Israel (Bani Isra'eel) do??? They killed, one after the other, every single Messenger, that was sent for further guidance, after Hazrath Moses (as). And how did they (Bani Isra'eel) treat Hazrath Jesus (as) and the bible???

AMEEN I asked you to bring translation and tafseer from a scholar of your own choice from a reliable link to prove your stance on fee shayin.

Edited by Just the truth

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The ISLAMIC history if you're not concerned what momin means why manipulate the word just to prove your weak and baseless argument.

I'm not ignoring hadiths from my own books nor do I need a computer scholar like yourself to explain my aqidah to me. The "hadith" you bought regarding ali a.s being caliph prove nothing for you as I will show you in the other thread.

I have you tafseer where your mufassireen have said usul's are in precise verses which nobody with average intelligence can deny. Also there are many brothers from shia who have opened there eyes and accepted that there is no precise verse in quran regarding Imamate of your 12 imams. Brother like (ibn tie me yeah) and many other shia I know including family members, yet you stubbornly stick to your baseless and useless argument.

Oh well like I said before I'm not here to convince you nor can I fill a glass which is already full!!

 

 

(1) who are the many brothers of Shia>?  

(2) which Tafsir?

(3) There are many Precise verse brother, but your Assumption is not proof.

 

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(1) who are the many brothers of Shia>?

(2) which Tafsir?

(3) There are many Precise verse brother, but your Assumption is not proof.

Ebn tie me yeah and my family members lie I said above!!! Do you not read

The one I gave you. Stop playing ignorant

My assumption?? Open your eyes

(1) who are the many brothers of Shia>?

(2) which Tafsir?

(3) There are many Precise verse brother, but your Assumption is not proof.

Ebn tie me yeah and my family members also friends like I said above!!! Do you not read

The one I gave you. Stop playing ignorant

My assumption?? Open your eyes

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Ebn tie me yeah and my family members lie I said above!!! Do you not read

The one I gave you. Stop playing ignorant

My assumption?? Open your eyes

Ebn tie me yeah and my family members also friends like I said above!!! Do you not read

The one I gave you. Stop playing ignorant

My assumption?? Open your eyes

 

 

(1) How does this Relate to the Topic? hat people choose is not a part of my Beliefs. I have Also friend Who came and realized Imamah so whats your point? 

(2) If your Talking about Tafsir al Tabtaba'i you have not  proven anything, in the same tafsir verse 4:59 and verse 5:55 are very precise and you Quoted out of Context, I showed you the Continuing of The Tafsir Which your Rejected.

(3) yes Assumptions without Proof, Therefore Falsehood.

 

Edited by TheIslamHistory

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Just as the people of Israel (Bani Israel) rejected, abused, tortured and killed one Messenger after the other, so did the Muslim Ummah. They rejected, acused, abused, torured and killed one Imaam after the other. Just as Allah got sick and tired of how the people of Israel (Bani Isra'eel) treated the Messengers and up lifted Hazrath Jesus (as) for safe keeping and left Bani Isra'eel with what they did, Allah also got sick and tired of how the Muslim Ummah treated the Imaams and up lifted Hazrath Mahdi (as) for safe keeping and left the Ummah with what they did.

My Imaam is Hazrath Imaam Mahdi (as) and he is in occultation (gaibath) by the grace of Allah, due to the rejection, acuse and abuse, torture and murder of the previous Imaams. Basically because of the absurd behaviour, of the Muslim Ummah, towards the Imaams.

Allah has very clearly said and it is in the Holy Quran that, if you pass away without recognising the Imaam of your generation and time then, you have died the death of an ignorant. The Imaam of my generation and time is Hazrath Imaam Mahdi (as), WHO IS YOURS?????

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(1) How does this Relate to the Topic? hat people choose is not a part of my Beliefs. I have Also friend Who came and realized Imamah so whats your point?

(2) If your Talking about Tafsir al Tabtaba'i you have not proven anything, in the same tafsir verse 4:59 and verse 5:55 are very precise and you Quoted out of Context, I showed you the Continuing of The Tafsir Which your Rejected.

(3) yes Assumptions without Proof, Therefore Falsehood.

1. 80 percent of Muslims can't see what you shia see in ulil amr verse yet your mufassireen said ANY MAN OF AVERAGE INTELLIGANCE cannot refute a precise verse. Lol. Ohh wait let me guess, all SUNNIS are stupid and not of average intelligence

2. Contradiction in their tafseer is the word wali has multiple meanings and we are not told who ulil amr are ie ; imams

3. Your assumptions and copy and paste equals garbage

Just as the people of Israel (Bani Israel) rejected, abused, tortured and killed one Messenger after the other, so did the Muslim Ummah. They rejected, acused, abused, torured and killed one Imaam after the other. Just as Allah got sick and tired of how the people of Israel (Bani Isra'eel) treated the Messengers and up lifted Hazrath Jesus (as) for safe keeping and left Bani Isra'eel with what they did, Allah also got sick and tired of how the Muslim Ummah treated the Imaams and up lifted Hazrath Mahdi (as) for safe keeping and left the Ummah with what they did.

My Imaam is Hazrath Imaam Mahdi (as) and he is in occultation (gaibath) by the grace of Allah, due to the rejection, acuse and abuse, torture and murder of the previous Imaams. Basically because of the absurd behaviour, of the Muslim Ummah, towards the Imaams.

Allah has very clearly said and it is in the Holy Quran that, if you pass away without recognising the Imaam of your generation and time then, you have died the death of an ignorant. The Imaam of my generation and time is Hazrath Imaam Mahdi (as), WHO IS YOURS?????

Errr... Excuse me "mister" where is the translation and tafseer?? Edited by Just the truth

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1. 80 percent of Muslims can't see what you shia see in ulil amr verse yet your mufassireen said ANY MAN OF AVERAGE INTELLIGANCE cannot refute a precise verse. Lol. Ohh wait let me guess, all SUNNIS are stupid and not of average intelligence

2. Contradiction in their tafseer is the word wali has multiple meanings and we are not told who ulil amr are ie ; imams

3. Your assumptions and copy and paste equals garbage

Errr... Excuse me "mister" where is the translation and tafseer??

Arrr.... Excuse me "miss" how many times do you want me to repeat it???? Don't you think it's about time, you started to discuss and debate things, like a gentlemen and in a masculine manner???

Brother Islam History and i have given you detailed posts, discussing all aspects and covering all angles. We would like to see a similar response.

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Arrr.... Excuse me "miss" how many times do you want me to repeat it???? Don't you think it's about time, you started to discuss and debate things, like a gentlemen and in a masculine manner???

Brother Islam History and i have given you detailed posts, discussing all aspects and covering all angles. We would like to see a similar response.

Lol. We'll excuse me "miss" why are you so scared to bring a translation and tafsir lol. Edited by Just the truth

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I'm not scared at all darling. It's you who hasn't bothered t answer and discuss anything and who is hiding behind the excuse of "fee shay inn". I've brought you the translation and meaning, now you need to bring yours, so we can discuss it. And you still need to answer my questIons.

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Brother Just the truth, you said "those who gave allegiance to Abu Bakar, Umar Usmaan and Ali were Momin", what is your opinion on those who didn't give allegiance (bayth] to Abu Bakar (ra)??? A few examples, Abu Zar, Salmaan, Miqdaad, Ammar (raa) and Hazrath Ali (as).


What kind of a precise verse are you looking for, than the ones which have been put forward to you???


Allah is the one who appoints and the Prophet (pbuh) is the one who introduces. Appointment is by Allah and introduction is by the Prophet (pbuh).

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1. 80 percent of Muslims can't see what you shia see in ulil amr verse yet your mufassireen said ANY MAN OF AVERAGE INTELLIGANCE cannot refute a precise verse. Lol. Ohh wait let me guess, all SUNNIS are stupid and not of average intelligence

2. Contradiction in their tafseer is the word wali has multiple meanings and we are not told who ulil amr are ie ; imams

3. Your assumptions and copy and paste equals garbage

Errr... Excuse me "mister" where is the translation and tafseer??

1.8% of the Muslims can't see, what Shias see in the Ulul Amre verse???? May be you need to widen your mind and open your heart and then you will be able to see better. Not all but some Sunnis will refute any precise verse and twist and turn any Hadith, as long as it saves the reputation and status of certain Sahaba. All Sunnis are stupid??? Well, if that's what you think. I don't think so. The word Wali has multiple meanings??? Not in the sentence and paragraph, it is used in. The multiple meaning excuse is something you guise really misuse and hide behind. We're not told who Ulul Amre are??? Are you still living in cuckoo land??? Are you saying that Allah didn't do a proper job???? Didn't the Prophet (pbuh) do his job (introduction)???? Didn't he introduce them???

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Brother Just the truth is looking for a precise verse in the Quran where it says that, there will be 12 Khalif/Imaams/leaders/rulers after Muhammad (pbuh) and here are their exact names and do not accept anyone, who comes into power apart from them.

Now if this was the case then, there would be no way one could distinguish between, who is a Muslim and who is a Momin. How would you tell who is a Momin and who is a Munafiq??? If Allah was absolute, straight and direct in every single matter then, the follow questions would arise;

What is the point and job of the Prophet (pbuh)??? What would the need and status of the Prophet (pbuh) be???

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(bismillah)

 

 

 

Dear Just The Truth in Reply to your Questions, I have put up many works of mine, which you have rejected without Proof, Evidence, Factual Sources of any whatsoever, so here I shall Analyze Sunni Works and literature and prove to you once again that the First and only first successor of the prophet peace be upon him. With that been said I will also Go through the verses that are precise for 'Imamah' and the verse of Ahlulbayt peace be upon them all. You have brought many points, which I have answered Earlier on so I will cover the following:

(1) The verse of Imamah.
(2) The meaning of Wali.
(3) The Verse of Purification.

(4) The verse of Uli al amr.
(5) verse 3:7 (Tafsir Tabtaba'i, About the Unspecific & Precise verses)

(6) Why are the names of Ahlulbayt not mentioned in the Quran.

 

I would also like to say Dear brother We have given many Precise verses and you have not Acknowledged them due to your views, which from the very beginning You have not proven Dear brother. In addition the reason why you Demand a short is reply is because you are unable to Comprehend with a long reply? when we prove a certain Belief, a Simple "yes or No" Answer Will not do, because that would be your making others lose Control of what they are trying to get a across to you, So let me Begin once again. I will title them so you know what I am trying to get at:
 

So let us Begin and if I have made nay mistake, May Allah Forgive me and Guide us All.

 

 

 

Verse 1: The Necessity of Imamate from Quran 
____________________________________________


 
 
 
Every nation should have a guide which leads people to the right path. It is mentioned in Holy Quran that every nation has a guide.

 

 

سورہ رعد (۱۳) آیہ:۷

 

وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ إِنَّمَا أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ

 
 

013:007 And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner And (there is) a guide for every people

 
 
 
In this verse Allah is saying to Holy Prophet (p.b.u.h) that you are only a warner And (there is) a guider for every people.
 
It is clear that warner (the Holy Prophet) is not physically alive and he is not in this world that he could guide people while the verse of Quran is saying, every people (every nation) have a guide. There is a question mark.
 
Who Is the Guide (Hadi)?
 
There are 3 opinions about guide (Hadi) which are as following.
 
1.The Warner (Nazeer) is Holy Prophet  (pbuh) and the guide (Hadi) is Holy Prophet (P.B.U.H) as well.
2.The Warner (Nazeer) is Holy Prophet  (pbuh) and the Guide (Hadi) is Allah
3.The Warner (Nazeer) is Holy Prophet  (pbuh) and the guides are the scholars and Ulama of the nation.
 
Analyze to 3 Above Opinion
 
Opinion number 1 is wrong because it is not correct according to the Arabic literature.
If Allah wanted to say that Warner and Guide is Prophet Mohammad  (pbuh) he would had said:
 
انت لکل قوم منذر و ھاد
 
You are Warner and guide for every nation
 
Instead of saying:
 
 
أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ
 
You are only a warner And (there is) a guide for every people
 
Quran has mentioned two different sentences.
 
 
First one is:
 
You are only a warner
 
إِنَّمَا أَنْتَ مُنْذِرٌ
 
Second one is:
 
And (there is) a guide for every people             
 
 
وَلِكُلِّ قَوْمٍ هَادٍ
 
Two independent sentences are showing that the "Warner" and the "Guide" are different personalities.
 
Opinion number 2 is wrong because there are two proves available for that.
 
First prove: according to the Arabic grammar the word "Haaden" is Nakira (unknown and unfamiliar) while Allah is not Nakira, he is 
Marefa (acquainted and familiar).
 
Nakira is a term of Arabic grammar which means unknown and unfamiliar.
 
Marefa is a term of Arabic grammar which means acquainted and familiar
Second prove: the verse is saying that different nations have different guides. It does not say that all the nations have one guide rather it says every nation has his own guides. 
 
Opinion number 3 is wrong. You cannot say that "Haaden" means the scholars of our time because as we mentioned above that the word "Hadden" is Nakira (unknown and unfamiliar). According to the Arabic grammar every time Nakira is singular. It means there is only one guide for every single nation while there are thousands of scholars in every time.
 
 
             
Last point:
 
As The Warner (Nazeer, Prophet Mohammad) is nominated from Allah similarly the guide (Hadi) should be nominated from Allah.
The supportive verses will be mentioned ahead.
 
Our question is still without answer.
 
Ok, if in this verse Prophet is not guide, Allah is not guide and the scholars are not guide, then who is the guide. This guide (Hadi) is no one except then Ali Ibne Albi Talib (P.B.U.H) .Now the Hadith of Prophet will tell us clearly about the guide (Hadi)
 
Guide (Hadi) in Hadith
 
It is proved very clearly in the Hadith of Holy Prophet (P.B.U.H) that the guide (hadi) which is mentioned in Quran is Imam Ali (A.S). Mostadrak Ala-Saheehain reports from Imam Ali that Ali recites the verse 013:007 then he says: "Munzer (warner) is Prophet of Allah and I am Hadi (Guide). After it, the writer of book writes, this Hadith is correct (true) and it is not rejected. Mostadrak Ala-Saheehain is a very important book and it written according to the standard of Saheeh Bukhari and Saheeh Muslim. The text of Hadith is as following:

 

 

المستدرك على الصحيحين ج3/ص140

أخبرنا أبو عمرو عثمان بن أحمد بن السماك ثنا عبد الرحمن بن محمد بن منصور الحارثي ثنا حسين بن حسن الأشقر ثنا منصور بن أبي الأسود عن الأعمش عن المنهال بن عمرو عن عباد بن عبد الله الأسدي عن علي إنما أنت منذر ولكل قوم هاد قال علي رسول الله  (ص)  المنذر وأنا الهادي هذا حديث صحيح الإسناد ولم يخرجاه

المستدرك على الصحيحين، تأليف: محمد بن عبدالله أبو عبدالله الحاكم النيسابوري، دار النشر: دار الكتب العلمية - بيروت - 1411هـ - 1990م، الطبعة: الأولى، تحقيق: مصطفى عبد القادر عطا

 

Dur-ol-Mansoor reports, when this verse 013:007 was revealed, prophet of Allah puts his hand on his chest and says: "I am Munzir (warner)". Then Prophet (P.B.U.H) puts his hand on Ali's shoulder and says: "You are the Hadi (guide). O Ali, the lovers of guidance will be guided by you.
 

 
Note: Dear brother JustTheTurth, You have failed in Refuting this Narration, I Question the Refutation you put, When you Referred to Imam Al Dhahabi On this issue, and made some Refutes on this Anyone Who Wishes To Review this can Refer to the Following Post 270# (ClickHere).

 

 
The text of Hadith is as following:

 

 

 

الدر المنثور ج4/ص608

وأخرج ابن جرير وابن مردويه وأبو نعيم في المعرفة والديلمي وابن عساكر وابن النجار قال لما نزلت   إنما أنت منذر ولكل قوم هاد   وضع رسول الله  صلى الله عليه وسلم  يده على صدره فقال أنا المنذر وأومأ بيده إلى منكب علي - رضي الله عنه - فقال أنت الهادي يا علي بك يهتدي المهتدون من بعدي

الدر المنثور، تأليف: عبد الرحمن بن الكمال جلال الدين السيوطي، دار النشر: دار الفكر - بيروت - 1993

 

 

 

This Hadith is mentioned in many Sunni books. We Strictly believe that after Imam Ali other eleven Imams are the guides of the nation.
 
 

 

 

 

 

 

 

 

 

 

 

 

 

 


Verse 2: Imam Should Be Appointed By Allah
_________________________________________
 
 
Imam (leader) of nation should be appointed by creator not the creatures. It is mentioned in Quran that Imam is nominated by Allah not anyone else.

 

سورہ حج (32) آیہ: 24

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ

 
 

032.024 And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs

 

 

سورہ بقرہ (2) آیہ: 124

وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لا يَنَالُ عَهْدِي الظَّالِمِينَ

 

 

002.124 And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers."

 
 
 
It is mentioned clearly in both of the verse that Imam is always made by Allah not the people. According to Holy Quran only Allah makes Imams; because if people start making Imam, they can mistake in selecting Imam. People can make donkey or calf as their leader. It is mentioned in Holy Quran; Prophet Moses' nation chooses the calf as there leader and start worshiping it. If Prophet Moses' nation can make a calf as their leader, why Prophet Mohammad's nation cannot make mistake in selecting the leader (Imam)? Is Prophet Mohammad's nation infallible (Masoom) or the people of Prophet Mohammad's nation are angles? Nation can make mistake and take animal as their leader. This is the reason that Allah is saying in Holy Quran that he will elects Imam not the people. Even the well educated people and scholars can make mistake. Allah is calling a scholar (Alim) as a dog in Quran.
 
 

 

سورہ اعراف (7) آیہ: 176

وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الأرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ذَلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ

 
 

007.176 If it had been Our will, We should have elevated him with Our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect.

 
 
This verse is about a scholar (Alim) named Bal'am Ba'oora, who lived in the time of Prophet Moses. Bal'am was a great scholar of Prophet Moses' time. He was a great power of Prophet Moses against Pharaoh (Feron). Eventually Pharaoh misguided him by giving him some promises...By this verse we come to know that even the great scholar can make mistake so most definitely ordinary people can make more serious and grave mistakes.

 

Were three caliphs nominated by Allah? Can you prove that?
 
 
 
 
 
 
 
 

 


Verse 3: Who Has the knowledge of Quran?
_______________________________________

 
Question: What is Holy Quran?
Reply: Quran is Allah's revealed book. Quran is the book which contains entire knowledge of the universe.
Question: After Allah who has the complete knowledge of Quran?
Reply: Holy Prophet Mohammad (P.B.U.H) has the complete knowledge of Quran after Allah
 
Quran is saying that there is a personality who has the complete knowledge of Quran other than Holy Prophet (P.B.U.H).
The verse of Quran is as following:

 

سورہ رعد (۱۳) آیہ: 43

وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلا قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ

 
 

13:43 And those who disbelieve say: You are not a messenger Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book

 

 

 
Surely in this verse prophet Mohammad (P.B.U.H) cannot be the person who has knowledge of the Book. If you pay attention to the verse you will find, that unbelievers are saying to Prophet (P.B.U.H, you are not messenger. In this situation Prophet (P.B.U.H) is the one who is accused by unbelievers so he cannot be the witness.
 
What Does Knowledge of Book Means?
 
According to the Arabic grammar there can be one of the three following concepts from عِلْمُ الْكِتَابِ “knowledge of the Book”
 
1.علمُ من الکتاب  A part of knowledge of Quran
2.علمُ فی الکتاب Knowledge which is in the Quran
3.علمُ لکتاب  Complete knowledge of Quran
 
First one is completely incorrect.
 
Second one is correct but this meaning is quite inconceivable*
 
Third one is the accurate meaning for this verse
 
*Second meaning is not accepted because it is logical rule that when there is an accurate meaning available, why we should accept the inconceivable one. Conclusion is that “knowledge of the Book” means one who has the complete knowledge of Quran. 
 
 
Four Theories About Knowledge of the Book ;There are 4 theories mentioned about this verse that indicate who has the knowledge of the book:
 
1."Whoever has knowledge of the Book" means Allah. There is only one witness mentioned in Quran and that is Allah.
 
2."Whoever has knowledge of the Book" means those Jews (Ahle Kitab) who entered Islam. One of those people is Abdullah Ben Salam who was a Jewish scholar. When he saw that the signs of Torat (Kitab) are corresponding to Prophet Mohammad (P.B.U.H), he converted to Islam. He was the person who had knowledge of book; it means he knew the sign of Prophet (P.B.U.H) are mentioned in Torat (Old Testament).
 
3."Whoever has knowledge of the Book" means Jebrail (Gabriel) because he the one who brings the revelation, he should have the knowledge of book.
 
4."Whoever has knowledge of the Book" means that only Imam Ali has the knowledge of Book.
 
 
Analyze to 4 Above Theories
 
1.Viewpoint number 1 cannot be accepted.
 
The verse is as following:
 
"Allah is sufficient as a witness between me and you and whoever has knowledge of the Book"
 
Allah's name is mentioned before. This is a rule of Arabic language, where Atf* (and) is mentioned, there should be a new idea coming after Atf (and)

*Atf means "Wa" (و). Translation of "Wa" is "And"
 
A Question can be mentioned here. There are many kinds of Atfs in Arabic language; one of those Atf is, Atf for explanation. This Atf can be Atf of explanation that Allah is repeating same thing after Aft to explain it more. You cannot call all the Atfs as explanatory Atf. According to the Arabic language rules, there should be a reason to say that this Aft is for explanation while there is no prove and reason which can show this Atf as explanatory Atf.
 
2.Theory number 2 is wrong and unacceptable.
First Point: Surah Ra'ad and this verse had been revealed in city of Mecca while Abdullah Ben Salam converted to Islam in city of Medina, therefore this verse was revealed at the time when Abdullah Ben Salam was not a Muslim. This theory rejected even by Sunnis. Second Point: the verse is as following “And those who disbelieve say:” the style of the verse is indicating that this verse in revealed in Mecca not Medina. Disbelievers use to deny Holy Prophet in Mecca not in Medina. After the Migration to Medina these kinds of problem were solved.
 
3.Theory number 3 is also not acceptable.
First Point: Jebrail’s name is Jebrail-e-Ameen. He is only the trustworthy of revelation. He is only the one who brings the revelation to Prophet Muhammad (P.B.U.H). Jebrael is Ameen-e-Wahee (trustworthy of revelation) not Alem-e-Wahee (knower of revelation). If you accept this theory, it means Jebrail was more knowledgeable than Prophet (P.B.U.H) because he had knowledge before the Prophet (P.B.U.H).
 
Second Point: When Prophet (P.B.U.H) went to Meraj (ascension), on the stage of Sedra-tol-Montaha (a stage in the fourth sky) Jebrail said to Prophet (P.B.U.H) that he cannot accompany him after this stage. Quran has mentioned the remembrance Meraj (ascension) in 017:001 (first verse of surah Isra). If Jebrael had the complete knowledge of Quran, he would have had the knowledge of what happened after the forth sky. Did Jebrael have all the knowledge about what happened after fourth sky? No, Jebrael is not the one who has the knowledge of Book.
 
4. The theory number 4 only accepted theory.
You cannot say that this verse was revealed about three caliphs; Abu Bakr, Umar and Usman. It is proved by several of narrations that three caliphs had gathered Quran (according to the sunni book, this is a glory for them). How can you accept, those who had gathered Quran can have all the knowledge of Holy Quran?
 
The Hadith are as following:
 
Bukhari reports that Umar came to Abu Bakr and gave him idea of collecting Quran (to make it as a shape of a book). Abu bakr said to Umar how you are doing a thing which Prophet (P.B.U.H) did not do it. Umar insisted Abu Bakr and eventually Umar convinced Abu Bakr…

 

 

صحيح البخاري ج4/ص1907

باب جمع القرآن

حدثنا موسى بن إسماعيل عن إبراهيم بن سعد حدثنا بن شهاب عن عبيد بن السباق أن زيد بن ثابت رضي الله عنه قال أرسل إلي أبو بكر مقتل أهل اليمامة فإذا عمر بن الخطاب عنده قال أبو بكر رضي الله عنه إن عمر أتاني فقال إن القتل قد استحر يوم اليمامة بقراء القرآن وإني أخشى أن يستحر القتل بالقراء بالمواطن فيذهب كثير من القرآن وإني أرى أن تأمر بجمع القرآن قلت لعمر كيف تفعل شيئا لم يفعله رسول الله  صلى الله عليه وسلم  قال عمر هذا والله خير ...

الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا

 

 

It is reported in Bukhari that Usman send someone to Hafsa to bring the Quran from her to him so he can make copies the of Holy Quran then return it to Hafsa…

 

 

 

صحيح البخاري ج4/ص1908

4702 حدثنا موسى حدثنا إبراهيم حدثنا بن شهاب أن أنس بن مالك حدثه أن حذيفة بن اليمان قدم على عثمان وكان يغازي أهل الشام في فتح إرمينية وأذربيجان مع أهل العراق فأفزع حذيفة اختلافهم في القراءة فقال حذيفة لعثمان يا أمير المؤمنين أدرك هذه الأمة قبل أن يختلفوا في الكتاب اختلاف اليهود والنصارى فأرسل عثمان إلى حفصة أن أرسلي إلينا بالصحف ننسخها في المصاحف ثم نردها إليك فأرسلت بها حفصة إلى عثمان فأمر زيد بن ثابت وعبد الله بن الزبير وسعيد بن العاص وعبد الرحمن بن الحارث بن هشام فنسخوها في المصاحف ...

الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا

 

 

Imam Ali's knowledge is very obvious for every Muslim whether he is Shia or Sunni. There are many Hadith showing this reality.

 

 
Tareekhe Kholafa reports that Imam Ali said: "I swear by Allah there no verse of Quran which is revealed and I don’t have knowledge about it, why was it revealed, when was it revealed and on whom was it revealed, because Allah has given me a wise heart and speaking (eloquent) tongue."

 

 

تاريخ الخلفاء ج1/ص185

وقد أخرج ابن سعد عن علي قال والله مانزلت آية إلا وقد علمت فيم نزلت وأين نزلت وعلى من نزلت إن ربي وهب لي قلبا عقولا ولسانا صادقا ناطقا

تاريخ الخلفاء، تأليف: عبد الرحمن بن أبي بكر السيوطي، دار النشر: مطبعة السعادة - مصر - 1371هـ - 1952م، الطبعة: الأولى، تحقيق: محمد محي الدين عبد الحميد

 

 

There is another famous Hadith of Prophet (P.B.U.H) which is reported by Mustadrak Ala-Saheehein. Prophet (p.b.u.h) says: "I am the city of knowledge and Ali is its gate, whoever wants to enter the city he should come through the gate."
 
The writer says this Hadith is Saheeh (correct) and it is not rejected.
 

 

المستدرك على الصحيحين ج3/ص137

حدثنا أبو العباس محمد بن يعقوب ثنا محمد بن عبد الرحيم الهروي بالرملة ثنا أبو الصلت عبد السلام بن صالح ثنا أبو معاوية عن الأعمش عن مجاهد عن بن عباس رضي الله عنهما قال قال رسول الله  (ص)  أنا مدينة العلم وعلي بابها فمن أراد المدينة فليأت الباب هذا حديث صحيح الإسناد ولم يخرجاه

المستدرك على الصحيحين، تأليف: محمد بن عبدالله أبو عبدالله الحاكم النيسابوري، دار النشر: دار الكتب العلمية - بيروت - 1411هـ - 1990م، الطبعة: الأولى، تحقيق: مصطفى عبد القادر عطا

 
 
This Hadith is mentioned in many Sunni Books.
 
 

This is also a famous Hadith in Sunni books that Tirmizi reports, Prophet (P.B.U.H) says: "I am the city of wisdom, Ali is its gate."

 

 

سنن الترمذي ج5/ص637

حدثنا إسماعيل بن موسى حدثنا محمد بن عمر بن الرومي حدثنا شريك عن سلمة بن كهيل عن سويد بن غفلة عن الصنابحي عن علي رضي الله عنه قال قال رسول الله  (ص)  أنا دار الحكمة وعلي بابها

الجامع الصحيح سنن الترمذي، تأليف: محمد بن عيسى أبو عيسى الترمذي السلمي، دار النشر: دار إحياء التراث العربي - بيروت -  -، تحقيق: أحمد محمد شاكر وآخرون

 

Imam Ahmad Ben Ambal (Imam of many sunnis brothers) reported same Hadith in his Book; Fazael-o-Sahab Le Ibne Anbal.

 

فضائل الصحابة لابن حنبل ج2/ص634

فضائل علي عليه السلام - ومن فضائل علي رضي الله عنه من حديث أبي بكر بن مالك عن شيوخه غير عبد الله

حدثنا إبراهيم قال نا محمد بن عبد الله الرومي قال نا شريك عن سلمة بن كهيل عن الصنابحي عن علي بن أبي طالب قال قال رسول الله (ص) أنا دار الحكمة وعلي بابها

فضائل الصحابة، تأليف: أحمد بن حنبل أبو عبد الله الشيباني، دار النشر: مؤسسة الرسالة - بيروت - 1403 - 1983، الطبعة: الأولى، تحقيق: د. وصي الله محمد عباس

 
 
 
Explanation (Tafseer) of this verse

 
None of Tafseer (explanation of Quran) writers had been able to explain this verse of Quran properly. They are puzzled and confused how to explain this verse of Quran. Who is this person about whom Holy Quran is talking? If they come out of the gloom night of prejudice, surely they can find the reality. Only those were able to explain it correctly, who said this verse is revealed about Imam Ali. This is not only limited to Shias rather some of our sunni brother believe; that in this verse the witness who has the knowledge of Book is Imam Ali.
 
Tafseere Qurtabi reports in the explanation of (13:43) verse that when the Abdullah Ben Ata said to Abi Jafar:
 
 
"It is said, Abdullah Ben Saba is the one who has the knowledge of Book."
Abi Jafar replied: "Actually, in reality Ali Ben Abi Talib is the one who has the knowledge of Book."
The writer says Mohammad Ben Hanifa has the same view about his verse.
 
The text is as following:
 

 

تفسير القرطبي ج9/ص336قال عبد الله بن عطاء قلت لأبي جعفر بن علي بن الحسين بن علي بن أبي طالب رضي الله عنهم زعموا أن الذي عنده علم الكتاب عبد الله بن سلام فقال إنما ذلك علي بن أبي طالب رضي الله عنه وكذلك قال محمد بن الحنفية

الجامع لأحكام القرآن، تأليف: أبو عبد الله محمد بن أحمد الأنصاري القرطبي، دار النشر: دار الشعب - القاهرة

 
 
 
Tafseere Bahar-o-Moheet narrates the same Hadith
 

 

تفسير البحر المحيط ج5/ص390

وقال محمد بن الحنفية والباقر هو علي بن أبي طالب

تفسير البحر المحيط، تأليف: محمد بن يوسف الشهير بأبي حيان الأندلسي، دار النشر: دار الكتب العلمية - لبنان/ بيروت - 1422هـ -2001م، الطبعة: الأولى، تحقيق: الشيخ عادل أحمد عبد الموجود - الشيخ علي محمد معوض، شارك في التحقيق 1) د.زكريا عبد المجيد النوقي 2) د.أحمد النجولي الجمل

 
Tafseere Sa'alabi narrates the same Hadith
 

 

 

تفسير الثعلبي ج5/ص303

حدثني بن عبد الله ابن عطاء قال كنت جالساً مع أبي جعفر في المسجد فرأيت ابن عبد الله بن سلام جالساً في ناحية فقلت لأبي جعفر زعموا أنّ الذي عنده علم الكتاب عبد الله بن سلام فقال إنما ذلك علي بن أبي طالب   ح

وفيه عن السبيعي حدثنا عبد الله بن محمد بن منصور بن الجنيد الرازي عن محمد بن الحسين بن الكتاب

أحمد بن مفضل حدثنا مندل بن علي عن إسماعيل بن سلمان عن أبي عمر زاذان عن ابن الحنفية ومن عنده علم الكتاب   قال هو علي بن أبي طالب.

الكشف والبيان (تفسير الثعلبي )، تأليف: أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت - لبنان - 1422هـ-2002م، الطبعة: الأولى، تحقيق: الإمام أبي محمد بن عاشور ، مراجعة وتدقيق الأستاذ نظير الساعدي

 
 


 

Now we move to the Triangle of the Verses About Ghadeer

1)      The Verse of Tableeg (005:67)

2)     The Verse of Ikmal (005:003)

3)      The verses of Surah Ma’arij (070:1-3)

We will analyze all the verses one by one

 
 
Verse 4: Aya Tableegh. Surah (005:67)
_____________________________________

 

 

سورہ مائدہ (۵) آیہ:67

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكَافِرِينَ

 

 

005:67 O Messenger! proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith.

 
 
Examining the verse generally
 
"Proclaim the (message) which hath been sent to thee from thy Lord."
 
"Ballegh" means proclaim.
 
Allah used the word "Ballegh" not "Eblegh". Both of the words have same meaning but "Ballegh" has being emphasized more and has the meaning of more importance*. This word is used in Quran only once. This shows the importance of the matter.
 
 
* You can find this in the book Mofradaat 
 
"If thou didst not, thou wouldst not have fulfilled and proclaimed His mission." It is very clear that Prophet (P.B.U.H) use to give each and every message of Allah to People. This style of revelation indicates that there is an important of matter. Surely the importance of matter is related the Prophet-hood (Nabowat) of Prophet (P.B.U.H). Allah is saying in this way, if you do not perform this mission it is as though you have not proclaimed any of his messages.
 
"And Allah will defend thee from men (who mean mischief)." This means that the mission of Prophet (P.B.U.H) includes dangers and risks. Life of Prophet can be in danger because of this mission.
 
 
Question1:
 
This verse was revealed while coming, form Hajjatul Wida (the last Hajj of Prophet (P.B.U.H). What important thing was remaining, which was not yet explained to the Muslims after 23 years of preaching?
 
Was it Prayer (Namaz), while the Muslims had being praying since 20 years?
Was it Fasting, while the Muslims had started fasting after the Hijrat (Migration), almost 13 years ago?
Was it about Jehad, while Jehad had been started since 2 years after Hijrat?

 
Reply:
 
No, it is not about any of these things
 
It is mentioned in the verse: "And Allah will defend thee from men (who mean mischief)." This verse is indicating that the mission of Holy Prophet (P.B.U.H) was important to this extent that some mischief doers were so serious in this matter that they were ready to kill Prophet (P.B.U.H) only because of his mission. Muslims were not against Prayer, Hajj and Jehad etc…
 
Conclusion is that this verse is not revealed to mention Prayer, Hajj, Jehad or these kind of Islamic rule rather this verse shows, Prophet's mission was more significant than this.
 
Question2:
 
Probably, there was a danger of Jews and Christian; who were two great enemy of Prophet (P.B.U.H)
 
Reply:
 
It someone has the at least knowledge of Islamic history, he knows that all the problems of Jews and Christian were solved in the 10th year of Hijrah and all the Christian and Jews tribes surrendered them selves.
 
 
Conclusion is that in this verse there is not danger of Christian or Jews.
This is explained by another verse which says that Prophet also had problems with Muslims.
 
 

 

 

005.041 يَا أَيُّهَا الرَّسُولُ لا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ …

 

005.041 O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their

lips but whose hearts have no faith; …

 

 

 

 

 
Examining the verse in Tafseer (Explanation of Quran)
 
There are 30 (Thirty) prove from different references that this verse was revealed in about Imam Ali.
Some of the references will be mentioned.
 
(1) It is reported in Durr-ul-Mansoor; this verse was revealed on the day of Ghadeer-e-Khom about Imam Ali.
The text is as following:

 

 

 

   الدر المنثور ج3/ص117

 

وأخرج ابن أبي حاتم وابن مردويه وابن عساكر عن أبي سعيد الخدري قال نزلت هذه الآية   يا أيها الرسول بلغ ما أنزل إليك من ربك   على رسول الله  صلى الله عليه وسلم  يوم غدير خم في علي بن أبي طالب

الدر المنثور، تأليف: عبد الرحمن بن الكمال جلال الدين السيوطي، دار النشر: دار الفكر - بيروت – 1993

 
 
(2) Tafseere Sa’alabi reports, this verse was revealed upon Prophet (P.B.U.H) about Imam Ali and after the revelation Prophet (P.B.U.H) said: “Who’s Mawla (Master) I am, Ali is his Mawla (Master).”
 
 
Another Hadith is narrated here that Prophet (P.B.U.H) said while returning from last Hajj (pilgrimage) in a Ghadeere Khom: “Do not I have more authority over the believers than themselves? /am I not closer to the believers than themselves?”
 
 
“Yes you are” replied the people
 
“Am I not closer to every believer than himself?” Asked the Holy Prophet (P.B.U.H)
 
“Yes, you are, O Prophet of Allah” replied the people
 

 

“Who’s Mawla (Master) I am, Ali is his Mawla (Master), O Allah, who loves Ali love him, who is hostile to Ali be hostile to him.” Holy Prophet (P.B.U.H) declared.
 

 

     تفسير الثعلبي ج4/ص92

 

وقال أبو جعفر محمد بن علي معناه بلّغ ما أنزل إليك في فضل علي بن أبي طالب فلما نزلت الآية أخذ   عليه السلام   بيد علي فقال   من كنت مولاه فعلي مولاه

أبو القاسم يعقوب بن أحمد السري أبو بكر بن محمد بن عبد اللّه بن محمد أبو مسلم إبراهيم ابن عبد اللّه الكعبي الحجاج بن منهال حماد عن علي بن زيد عن عدي بن ثابت عن البراء قال لما نزلنا مع رسول اللّه  صلى الله عليه وسلم  في حجة الوداع كنّا بغدير خم فنادى إن الصلاة جامعة وكسح رسول اللّه عليه الصلاة والسلام تحت شجرتين وأخذ بيد علي فقال   ألست أولى بالمؤمنين من أنفسهم   قالوا بلى يا رسول اللّه قال   ألست أولى بكل مؤمن من نفسه   قالوا بلى يا رسول اللّه قال   هذا مولى من أنا مولاه اللهم والِ من والاه وعاد من عاداه

قال فلقيه عمر فقال هنيئاً لك يا ابن أبي طالب أصبحت وأمسيت مولى كل مؤمن ومؤمنة

الكشف والبيان (تفسير الثعلبي )، تأليف: أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت - لبنان - 1422هـ-2002م، الطبعة: الأولى، تحقيق: الإمام أبي محمد بن عاشور ، مراجعة وتدقيق الأستاذ نظير الساعدي

 
 
 
 
(3) Tafseere Ibne Abi Hatim reports the same thing as Dorrul Mansoor.
 

 

  تفسير ابن أبي حاتم ج4/ص1172

 

حدثنا ابى ثنا عثمان بن حرزاد ثنا اسماعيل بن زكريا ثنا علي بن عابس عن الاعمش ابني الحجاب عن عطية العوفي عن ابى سعيد الخدري قال نزلت هذه الاية يا ايها الرسول بلغ ما انزل اليك من ربك في علي بن ابى طالب

تفسير القرآن، تأليف: عبد الرحمن بن محمد بن إدريس الرازي، دار النشر: المكتبة العصرية - صيدا، تحقيق: أسعد محمد الطيب

 
 

 

(4) Rohul Ma’ani reports that this verse was revealed upon Prophet (P.B.U.H) on the day of Ghadeere Khum about Imam Ali. Prophet (P.B.U.H) said: “Who’s Mawla (Master) I am, Ali is his Mawla (Master).”
 
The text is as following:
 

  روح المعاني ج6/ص193

 

وعن ابن عباس رضى الله تعالى عنهما قال نزلت هذه الآية فى على كرم الله وجه حيث أمر سبحانه أن يخبر الناس بولايته فتخوف رسول الله   صلى الله عليه و سلم   أن يقولوا حابى ابن عمه وأن يطعنوا فى ذلك عليه فأوحى الله تعالى اليه هذه الآية فقام بولايته يوم غدير خم وأخذ بيده فقال عليه الصلاة والسلام من كنت مولاه فعلى مولاه اللهم والاه من والاه وعاد من عاداه وأخرج الجلال السيوطى فى الدر المنثور عن أبى حاتم وابن مردويه وابن عساكر راوين عن أبى سعيد الخدرى قال نزلت هذه الآية على رسول الله   صلى الله عليه و سلم   يوم غدير خم فى على بن أبى طالب كرم الله تعالى وجهه وأخرج ابن مردويه عن ابن مسعود قال كنا نقرأ على عهد رسول الله   صلى الله عليه و سلم   ياأيها الرسول بلغ ماأنزل اليك من ربك إن عليا ولى المؤمنين وإن لم تفعل فما بلغت رسالته

روح المعاني في تفسير القرآن العظيم والسبع المثاني، تأليف: العلامة أبي الفضل شهاب الدين السيد محمود الألوسي البغدادي، دار النشر: دار إحياء التراث العربي – بيروت

 
 
 
Same Hadith is narrated in the Umdat-ol-Qari Fi Sharhe Saheehe Bukhari.
 
 

 

  عمدة القاري ج18/ص206

 

بابٌ يا أيُّها الرَّسولُ بَلِّغْ ما أُنْزِلَ إلَيْكَ مِنْ رَبِّكَ   المائدة 67

أي هذا باب في قوله تعالى يا أيها الرسول الآية ذكر الواحدي من حديث الحسن بن محمد قال حدثنا علي بن عباس عن الأعمش وأبي الحجاف عن عطية عن أبي سعيد قال نزلت هذه الآية يا أيها الرسول بلغ ما أنزل إليك من ربك يوم غدير خم في علي بن أبي طالب رضي الله تعالى عنه

عمدة القاري ج18/ص206

وقال أبو جعفر محمد بن علي بن حسين معناه بلغ ما أنزل إليك من ربك في فضل علي بن أبي طالب رضي الله تعالى عنه فلما نزلت هذه الآية أخذ بيد علي وقال من كنت مولاه فعلي مولاه

عمدة القاري شرح صحيح البخاري، تأليف: بدر الدين محمود بن أحمد العيني، دار النشر: دار إحياء التراث العربي – بيروت

 
 
 

 
 
(5) Fakhr-o-Deen-e-Razi mentions many possibilities to explain the verse in his Tafseer; Tafseer-e-Kabeer. One of those possibilities is as following:
 

 

When this verse was revealed, prophet (P.B.U.H) raised the hand of Ali (A.S) and said, Who’s Mawla (Master) I am, Ali is his Mawla (Master).
The text is as following:
 
 

      التفسير الكبير ج12/ص42

 

العاشر نزلت الآية في فضل علي بن أبي طالب عليه السلام ولما نزلت هذه الآية أخذ بيده وقال   من كنت مولاه فعلي مولاه الّلهم وال من والاه وعاد من عاداه   فلقيه عمر رضي الله عنه فقال هنيئاً لك يا ابن طالب أصبحت مولاي ومولى كل مؤمن ومؤمنة وهو قول ابن عباس والبراء بن عازب ومحمد بن علي

التفسير الكبير أو مفاتيح الغيب، تأليف: فخر الدين محمد بن عمر التميمي الرازي الشافعي، دار النشر: دار الكتب العلمية - بيروت - 1421هـ - 2000م، الطبعة: الأولى

 
 
 
 
(7) It is reported in Fathol Qadir, this verse was revealed in the day of Ghadeer about Imam Ali
 

    فتح القدير ج2/ص60

 

وأخرج ابن جرير وابن أبي حاتم عن ابن عباس فى قوله   وإن لم تفعل فما بلغت رسالته   يعنى إن كتمت آية مما أنزل إليك لم تبلغ رسالته وأخرج ابن أبي حاتم وابن مردويه وابن عساكر عن أبي سعيد الخدري قال نزلت هذه الآية   يا أيها الرسول بلغ ما أنزل إليك   على رسول الله  صلى الله عليه وسلم  يوم غدير خم فى علي بن أبي طالب رضي الله عنه وأخرج ابن مردويه عن ابن مسعود قال كنا نقرأ على عهد رسول الله  صلى الله عليه وسلم    يا أيها الرسول بلغ ما أنزل إليك من ربك وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس   وأخرج ابن أبي حاتم عن عنترة قال كنت عند ابن عباس فجاءه رجل فقال إن ناسا يأتونا فيخبرونا أن عندكم شيئا لم يبده رسول الله  صلى الله عليه وسلم  للناس فقال ألم تعلم أن الله قال   يا أيها الرسول بلغ ما أنزل إليك من ربك   والله ما ورثنا رسول الله  صلى الله عليه وسلم  سوداء فى بيضاء

فتح القدير الجامع بين فني الرواية والدراية من علم التفسير، تأليف: محمد بن علي بن محمد الشوكاني، دار النشر: دار الفكر – بيروت

 
 
 
 
(8) Tareekhe Madina-to-Dimishq reports almost same words.
Text is as following:
 

 

 تاريخ مدينة دمشق ج42/ص237

 

نزلت هذه الاية   يا أيها إليك الرسول بلغ ما أنزل من ربك   على رسول الله  صلى الله عليه وسلم  يوم غدير خم في علي بن أبي طالب

تاريخ مدينة دمشق وذكر فضلها وتسمية من حلها من الأماثل، تأليف: أبي القاسم علي بن الحسن إبن هبة الله بن عبد الله الشافعي، دار النشر: دار الفكر - بيروت - 1995، تحقيق: محب الدين أبي سعيد عمر بن غرامة العمري

 
 
 
(9) Fathol Qadir narrates the same thing.
 
 

  فتح القدير ج2/ص60

 

وأخرج ابن أبي حاتم وابن مردويه وابن عساكر عن أبي سعيد الخدري قال نزلت هذه الآية   يا أيها الرسول بلغ ما أنزل إليك   على رسول الله  صلى الله عليه وسلم  يوم غدير خم فى علي بن أبي طالب رضي الله عنه وأخرج ابن مردويه عن ابن مسعود قال كنا نقرأ على عهد رسول الله  صلى الله عليه وسلم    يا أيها الرسول بلغ ما أنزل إليك من ربك وإن لم تفعل فما بلغت رسالته والله يعصمك من الناس

فتح القدير الجامع بين فني الرواية والدراية من علم التفسير، تأليف: محمد بن علي بن محمد الشوكاني، دار النشر: دار الفكر – بيروت

 
 
(10) Asbabe Nozool Al Quran narrates the same thing.
 
 

 

 أسباب نزول القرآن - (ج 1 / ص 71)

 

أخبرنا أبو سعيد محمد بن علي الصفار قال: أخبرنا الحسن بن أحمد المخلدي قال: أخبرنا محمد بن حمدون بن خالد قال: حدثنا محمد بن إبراهيم الخلوتي قال: حدثنا الحسن بن حماد سجادة قال: حدثنا علي بن عابس، عن الأعمش وأبي حجاب، عن عطية، عن أبي سعيد الخدري قال: نزلت هذه الآية (يا أَيُّها الرَسولُ بَلِّغ ما أُنزِلَ إِلَيكَ مِن رَّبِّكَ) يوم غدير خم في علي بن أبي طالب رضي الله عنه.

أسباب نزول القرآن, تأليف: الواحدي

 

 
 
 
 
 
 
 
 

 


Verse 5: Aya Ikmal. Surah (005:003)
____________________________________
 
 
 
 

 

سورة المائدة (5) آية : 3

حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالأزْلامِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لإثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

 
 

005.003 Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.

 
 
 
 
What Day Was It?
 
The day verse of Quran is informing us about has 4 qualities:
 
1) The day when unbelievers were disappointed
2) The day when Deen (religion) was completed
3) The day when Allah’s favors were completed
4) The day when Allah was willing, this religion should be a religion for ever.
 
 
 
Three Views About the Day
 
There are 3 viewpoints about the day that is mentioned in Quran.
 
1) Al Yom (the day) does not means a specific day. Rather it is metaphor. It means Islam was not completed in particular day rather during a long period of time. As we say in our life that yesterday I was young and today I am old. This does not means that really the day before I was young, it only a metaphor.
 
2) Al Yom (the day) is not metaphor, it has a real meaning. The day is day of Arafa, 8th of Zilhaj, 10th year of Hijrah. The last Hajj of holy Prophet (P.B.U.H).
3) Al Yom (the day) mentioned in Quran is the day of Ghadeer-e-Khom. This was the day disbelievers were disappointed. It was the day the 18th of Zilhaj.
 
 
 
Analyze to 3 Viewpoints
 
 
1) Viewpoint number 1 could be correct when there is a clear prove and symmetry to call ‘the day’ as metaphor, while there is no clear prove for it.
2) Viewpoint number 2 is also not convincing. What kind of specialty was in the day of Arafa of this year compared to the Arafa of 8th and 9th year of Hijrah?
     If there was no particular event was occurred in this year, why Allah called it with extraordinary magnificence?
     In brief this viewpoint is also not accepted. The supportive proves to reject this viewpoint will be mention ahead.
 
 
3) Viewpoint number 3 is the correct and accurate viewpoint that could be and should be accepted. This verse was revealed on the day of Ghadeer-e-Khom in the highness of Imam Ali.
_______________________________________________________________________
 
 
 
 
 
An objection
 
Is the viewpoint number 3 that you have accepted, have any relationship and balance with words of the verse?
 
Reply:
 
First Point: Yes, the words of the verse have relationship with the verse. Following the wars, battles and conspiracies enemies of Islam were defeated in front Islam. Disbeliever were only waiting that Prophet (P.B.U.H) passes away so they can strike Islam, bring losses for it; because Prophet did not have any son who would succeed him and he still did not officially nominated his successor. When disbelievers saw that on the 18th of Zilhajj in the desert of Ghadeer among dense unbelieving population, Prophet Mohammad announced and elected his successor, they were all disappointed.
 
Second Point: by choosing a successor Deen (religion) was completed. Because after Prophet; people would need a guide for them to adjust their affairs.
 
 
3 Viewpoints About “Perfected Religion”
 
What does “perfected your religion” means?
 
There are 3 viewpoints about it.
 
 
1) Religion means rules and regulation. It means all the rules of Islam have been mention, there is no other rule remaining now.
2) Religion means Hajj (pilgrimage). It means Allah has perfected Hajj for you.
3) As it is mentioned in verse “This day have those who reject faith given up all hope of your religion” this indicates that in this day Muslims overpowered the unbelievers, in this way the religion was perfected.
 
 
 
Analyze to 3 Viewpoints
 
1) Viewpoint number 1 is not accepted. In order to reply this viewpoint there can be a question mention: what important rule or regulation was mentioned which became a reason to perfect the religion?
 
2) Viewpoint number 2 is an absurd concept. Does ‘religion’ means ‘hajj’? Religion is a collection of believes and actions and Hajj is a part of that.
 
3) Viewpoint number 3 is incorrect. Which unbelievers were defeated?
 
a) Disbelievers surrendered themselves to the Muslims in the 8th year of Hijjrah when Mecca was conquered. 
b.) Jews of Madina, Khaibar, tribe of Qoreiza, tribe of Qinqa and tribe of Bani Nazeer accepted the defeat or migrated many years ago in the battles of Khaibar and Ahzab.
 
 
c) Christians also accepted and signed the agreement of treaty.
 
 
All the enemies of Islam submitted and surrendered themselves before the 10th year of Hijra. Yes, there was one danger remaining which could strike Islam. That danger is the danger of hypocrites. How were the hypocrites defeated? This question is without answer like the question in viewpoint number 1 but if we leave the discrimination and start searching for reality, answers of the entire questions are available.
 
 
The answer is that the event of Ghadeer-e-Khom is best reply to all the questions. It is the best, rather the only correct Tafseer for this verse.
The hypocrites were disappointed by the selection of Imam Ali as successor of Holy Prophet Muhammad (P.B.U.H).
 
 
 
An Interesting Confession
 
 
Even though Fakhr-o-Deen-e-Razi (the writer of Tafseere Kabir) did not want to say the truth concerning the verse because of his discrimination but Allah is Almighty and Allah displays the authenticity through anyone he wants.
 
 
 
Fakhr-o-Deen-e-Razi writes in his Tafseer after the revelation of this verse Holy Prophet (P.B.U.H) was only alive for 81 days or 82 days.
 

 

التفسير الكبير ج11/ص110

إنه لما نزلت هذه الآية على النبي  صلى الله عليه وسلم  لم يعمر بعد نزولها إلا أحداً وثمانين يوماً أو اثنين وثمانين يوماً

التفسير الكبير أو مفاتيح الغيب، تأليف: فخر الدين محمد بن عمر التميمي الرازي الشافعي، دار النشر: دار الكتب العلمية - بيروت - 1421هـ - 2000م، الطبعة: الأولى

 
 
 
It is reported in Tafseer-e-Tabari that after the revelation of the verse Holy Prophet (P.B.U.H) was only alive for 81 days.
 

 

تفسير الطبري ج6/ص80

حدثنا القاسم قال ثنا الحسين قال ثني حجاج عن بن جريج قال مكث النبي بعد ما نزلت هذه الآية إحدى وثمانين ليلة قوله اليوم أكملت لكم دينكم

تاريخ الطبري، تأليف: لأبي جعفر محمد بن جرير الطبري، دار النشر: دار الكتب العلمية – بيروت

 
 
 
 
 
According to the above references Prophet (P.B.U.H) remained alive only for 81 days or 82 days after the revelation of this verse. By this we can calculate and reach the conclusion, that when the verse was revealed. For this we should know the date on which the Holy Prophet (P.B.U.H) passed away.According to our Sunni brothers and some of the Shias that Prophet (P.B.U.H) was passed away on the 12th of Rabiul Awwal. Therefore, we have to go 81 days or 82 back from the 12 of Rabiul Awwal. Remember, three months consecutively never have 30 days and neither do they have 29 days consecutively. Either we should accept 2 months 30 days while 1 month 29 days or we should accept 2 months 29 days while 1 month 30 days First calculation: Our standard is 82 days and 2 months 29 days while 1 month 30 days: We will go 12 days back from Rabiul Awwal. Now there are 2 months (Moharram and Safar) each month have 29 days. 29+29=58 we will go 58 days back. There are 12 days remaining to go back (remember month Zilhaj has 30 days) we will go 12 days back in the month. We have reached to 18th of Zilhaj which is called the day of Ghadeer.
 
 
 
 
According to this calculation this verse is related to the day of Ghadeer not the day of Arafa.
 
Second calculation: If we follow the standard of 81 days, we will reach to the day after Ghadeer and that day is also far from the day of Arafa.
Third calculation: If we follow the standard of 2 months 30 days while 1 month 29 days and according to 82 days we will reach to 19th of Zilhaj.
Fourth calculation: If we follow the standard of 2 months 30 days while 1 month 29 days and according to 81 we will reach to 20th of Zilhaj the day this holy verse was revealed.
 
By these calculations we come to know either the verse was revealed one day or two days after the event of Ghadeer while there is no relation with the day of Arafa.

 
 
 
An Objection:
 
 
In the beginning of the verse, matter of prohibited meat is mentioned and in the end of the verse matter of ‘forced by hunger’ is mention; in the middle the matter of Walaya is mentioned. There is no co-ordination between two different topics.
 
 
Reply:
 
The verses of Quran are not written in a shape of classic book. Quran was written as it was revealed. It is possible that the questions which were asked from Prophet (P.B.U.H) before the event of Ghadeer were mentioned in the beginning of the verse. After it the event of Ghadeer occurred, the part of the holy verse we are talking about was revealed. Following this matter of ‘forced by hunger’ was mentioned. Then the final part of the verse was revealed. In this way, it is not necessary that the verse should have co-ordination to it’s before and after.
 
 
 
The Holy Verse In Books of Sunni Brothers
 
 
There are 16 (sixteen) or can be more references which proves that this verse is revealed after the event of Ghadeer when Holy Prophet (P.B.U.H) assigned Imam Ali as Mawla (leader) of Muslim nation. Some of the references are quoted here. It is reported in Tafseere Ibne Kaseer this verse was revealed after the event of Ghadeer when Holy Prophet (P.B.U.H) said for Imam Ali: “Who’s Mawla (Master) I am, Ali is his Mawla (Master).”
 
 
The text is as following:

 

تفسير ابن كثير ج2/ص15

في قوله   اليوم أكملت لكم دينكم   يقول ليس ذلك بيوم معلوم عند الناس قال وقد قيل إنها نزلت على رسول الله  صلى الله عليه وسلم  في مسيره إلى حجة الوداع ثم رواه من طريق أبي جعفر الرازي عن الربيع بن أنس قلت وقد روى بن مردويه من طريق أبي هارون العبدي عن أبي سعيد الخدري أنها نزلت على رسول الله  صلى الله عليه وسلم  يوم غدير خم حين قال لعلي من كنت مولاه فعلي مولاه

تفسير القرآن العظيم، تأليف: إسماعيل بن عمر بن كثير الدمشقي أبو الفداء، دار النشر: دار الفكر - بيروت – 1401

             
 
 
 
Almost same words mentioned in Tareekh-e-Baghdad. The text is as following:
 
 
 

 

تاريخ بغداد ج8/ص289

حبشون بن موسى بن أيوب أبو نصر الخلال سمع علي بن سعيد بن قتيبة الرملي والحسن بن عرفة العبدي وعلي بن عمرو الأنصاري وعلي بن الحسين بن أشكاب وعبد الله بن أيوب المخرمي وسليمان بن توبة النهرواني وحنبل بن إسحاق الشيباني روى عنه أبو بكر بن شاذان وأبو الحسن الدارقطني وأبو حفص بن شاهين وأحمد بن الفرج بن الحجاج وأبو القاسم بن الثلاج وغيرهم وكان ثقة يسكن باب البصرة أنبأنا عبد الله بن علي بن محمد بن بشران أنبأنا علي بن عمر الحافظ حدثنا أبو نصر حبشون بن موسى بن أيوب الخلال حدثنا علي بن سعيد الرملي حدثنا ضمرة بن ربيعة القرشي عن بن شوذب عن مطر الوراق عن شهر بن حوشب عن أبي هريرة قال من صام يوم ثمان عشرة من ذي الحجة كتب له صيام ستين شهرا وهو يوم غدير خم لما أخذ النبي  صلى الله عليه وسلم  بيد علي بن أبي طالب فقال ألست ولي المؤمنين قالوا بلى يا رسول الله قال من كنت مولاه فعلي مولاه فقال عمر بن الخطاب بخ بخ لك يا بن أبي طالب أصبحت مولاي ومولى كل مسلم فأنز الله اليوم أكملت لكم دينكم

تاريخ بغداد، تأليف: أحمد بن علي أبو بكر الخطيب البغدادي، دار النشر: دار الكتب العلمية - بيروت -  -

 

 

 
 

 

 

Congratulations of Shaikhain (Abu Bakr and Umar)
 
Our discussion is not finished at the moment rather many important proves are remaining. One of the important proves is that it is mentioned by our Sunni brothers in their  books that Prophet (P.B.U.H) announced the wilaya (Imamate-leadership) of Imam Ali then after this Shaikhain (especially in most of the books Umar is mentioned) came forward and gave his congratulation. There 60 (sixty) different references that shows this reality. Some of the references will be mentioned.
 
It is reported in Musnad Ahmad Ben Anbal, prophet (P.B.U.H) said in Ghadeere Khom raising Ali’s hand:
 
“Am I not prior to the believers from their selves?”
 
“Yes, O Prophet of Allah, you are prior.” Said the people
 
“Do not I have more authority over the believers than themselves? /am I not closer to the believers than themselves?” Asked the Holy Prophet (P.B.U.H)
 
“Yes, you are, O Prophet of Allah” replied the people
 
“Who’s Mawla (Master) I am, Ali is his Mawla (Master), O Allah love him who loves Ali, hostile him who hostiles Ali.” Holy Prophet (P.B.U.H) declared.

After that Umar met Imam Ali and said: congratulation, O son of Abu Talib. You became my Mawla (Master) and the Mawla (Master) of every believer.
 

 

(1) The text is as following:
 


 

      مسند أحمد بن حنبل ج4/ص281

 

18502 حدثنا عبد الله حدثني أبي ثنا عفان ثنا حماد بن سلمة أنا على بن زيد عن عدى بن ثابت عن البراء بن عازب قال كنا مع رسول الله  صلى الله عليه وسلم  في سفر فنزلنا بغدير خم فنودي فينا الصلاة جامعة وكسح لرسول الله  صلى الله عليه وسلم  تحت شجرتين فصلى الظهر وأخذ بيد علي رضي الله تعالى عنه فقال ألستم تعلمون انى أولى بالمؤمنين من أنفسهم قالوا بلى قال ألستم تعلمون انى أولى بكل مؤمن من نفسه قالوا بلى قال فأخذ بيد على فقال من كنت مولاه فعلي مولاه اللهم وال من والاه وعاد من عاداه قال فلقيه عمر بعد ذلك فقال هنيئا يا بن أبي طالب أصبحت وأمسيت مولى كل مؤمن ومؤمنة

 

مسند الإمام أحمد بن حنبل، تأليف: أحمد بن حنبل أبو عبدالله الشيباني، دار النشر: مؤسسة قرطبة – مصر

 
(2) Same thing is mentioned in Tafseere Sa’alabi:
 

     تفسير الثعلبي ج4/ص92

 

وقال أبو جعفر محمد بن علي معناه بلّغ ما أنزل إليك في فضل علي بن أبي طالب فلما نزلت الآية أخذ   عليه السلام   بيد علي فقال   من كنت مولاه فعلي مولاه

أبو القاسم يعقوب بن أحمد السري أبو بكر بن محمد بن عبد اللّه بن محمد أبو مسلم إبراهيم ابن عبد اللّه الكعبي الحجاج بن منهال حماد عن علي بن زيد عن عدي بن ثابت عن البراء قال لما نزلنا مع رسول اللّه  صلى الله عليه وسلم  في حجة الوداع كنّا بغدير خم فنادى إن الصلاة جامعة وكسح رسول اللّه عليه الصلاة والسلام تحت شجرتين وأخذ بيد علي فقال   ألست أولى بالمؤمنين من أنفسهم   قالوا بلى يا رسول اللّه قال   ألست أولى بكل مؤمن من نفسه   قالوا بلى يا رسول اللّه قال   هذا مولى من أنا مولاه اللهم والِ من والاه وعاد من عاداه

قال فلقيه عمر فقال هنيئاً لك يا ابن أبي طالب أصبحت وأمسيت مولى كل مؤمن ومؤمنة

الكشف والبيان (تفسير الثعلبي )، تأليف: أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت - لبنان - 1422هـ-2002م، الطبعة: الأولى، تحقيق: الإمام أبي محمد بن عاشور ، مراجعة وتدقيق الأستاذ نظير الساعدي

 
 
(3) Similarly, that is reported in Tafseere Kabeer as well:

     التفسير الكبير ج12/ص42

 

العاشر نزلت الآية في فضل علي بن أبي طالب عليه السلام ولما نزلت هذه الآية أخذ بيده وقال   من كنت مولاه فعلي مولاه الّلهم وال من والاه وعاد من عاداه   فلقيه عمر رضي الله عنه فقال هنيئاً لك يا ابن طالب أصبحت مولاي ومولى كل مؤمن ومؤمنة وهو قول ابن عباس والبراء بن عازب ومحمد بن علي

التفسير الكبير أو مفاتيح الغيب، تأليف: فخر الدين محمد بن عمر التميمي الرازي الشافعي، دار النشر: دار الكتب العلمية – بيروت – 1421هـ - 2000م، الطبعة: الأولى

 
 
(4) It is mentioned in Musnaf Ibn Abi Sheiba:
 
 

     مصنف ابن أبي شيبة ج6/ص372

 

32118 حدثنا عفان قال ثنا حماد بن سلمة قال أخبرنا علي بن زيد عن عدي بن ثابت عن البراء قال كنا مع رسول الله  صلى الله عليه وسلم  في سفر قال فنزلنا بغدير خم قال فنودي الصلاة جامعة وكسح لرسول الله  صلى الله عليه وسلم  تحت شجرة فصلى الظهر فأخذ بيد علي فقال ألستم تعلمون أني أولى بالمؤمنين من أنفسهم قالوا بلى قال ألستم تعلمون أني أولى بكل مؤمن من نفسه قالوا بلى قال فأخذ بيد علي فقال اللهم من كنت مولاه فعلي مولاه اللهم وال من والاه وعاد من عاداه قال فلقيه عمر بعد ذلك فقال هنيئا لك يا بن أبي طالب اصبحت وأمسيت مولى كل مؤمن ومؤمنة

الكتاب المصنف في الأحاديث والآثار، تأليف: أبو بكر عبد الله بن محمد بن أبي شيبة الكوفي، دار النشر: مكتبة الرشد – الرياض – 1409، الطبعة: الأولى، تحقيق: كمال يوسف الحوت

 
 
 
(5) It is mentioned in Tareek-e-Bagdad:

 تاريخ بغداد ج8/ص289

 

4392 حبشون بن موسى بن أيوب أبو نصر الخلال سمع علي بن سعيد بن قتيبة الرملي والحسن بن عرفة العبدي وعلي بن عمرو الأنصاري وعلي بن الحسين بن أشكاب وعبد الله بن أيوب المخرمي وسليمان بن توبة النهرواني وحنبل بن إسحاق الشيباني روى عنه أبو بكر بن شاذان وأبو الحسن الدارقطني وأبو حفص بن شاهين وأحمد بن الفرج بن الحجاج وأبو القاسم بن الثلاج وغيرهم وكان ثقة يسكن باب البصرة أنبأنا عبد الله بن علي بن محمد بن بشران أنبأنا علي بن عمر الحافظ حدثنا أبو نصر حبشون بن موسى بن أيوب الخلال حدثنا علي بن سعيد الرملي حدثنا ضمرة بن ربيعة القرشي عن بن شوذب عن مطر الوراق عن شهر بن حوشب عن أبي هريرة قال من صام يوم ثمان عشرة من ذي الحجة كتب له صيام ستين شهرا وهو يوم غدير خم لما أخذ النبي  صلى الله عليه وسلم  بيد علي بن أبي طالب فقال ألست ولي المؤمنين قالوا بلى يا رسول الله قال من كنت مولاه فعلي مولاه فقال عمر بن الخطاب بخ بخ لك يا بن أبي طالب أصبحت مولاي ومولى كل مسلم فأنز الله اليوم أكملت لكم دينكم ومن صام يوم سبعة وعشرين من رجب كتب له صيام ستين شهرا وهو أول يوم نزل جبريل عليه السلام على محمد  صلى الله عليه وسلم  بالرسالة اشتهر هذا الحديث من رواية حبشون وكان يقال إنه تفرد به وقد تابعه عليه أحمد بن عبد الله بن النيري فرواه عن علي بن سعيد أخبرنيه الأزهري حدثنا محمد بن عبد الله بن أخي ميمي حدثنا أحمد بن عبد الله بن أحمد بن العباس بن سالم بن مهران المعروف بابن النيري إملاء حدثنا علي بن سعيد الشامي حدثنا ضمرة بن ربيعة عن بن شوذب عن مطر عن شهر بن حوشب عن أبي هريرة قال من صام يوم ثمانية عشر من ذي الحجة وذكر مثل ما تقدم أو نحوه أنبأنا الأزهري أنبأنا علي بن عمر الحافظ قال حبشون بن موسى بن أيوب الخلال صدوق أخبرني أبو الفرج الطناجيري حدثنا أحمد بن إبراهيم بن شاذان حدثنا أبو بكر العلاف الشاعر قال كنت عند حبشون الخلال وضرسي يضرب على فشاورته فيه فأشار علي بقلعه فقلعته فلم أحمده فقلت

 
(6) It is mentioned in Al Melal wa Al Nehal:
 

    الملل والنحل ج1/ص163

 

يا أيها الرسول بلغ ما أنزل إليك من ربك وإن لم تفعل فما بلغت رسالته   فلما وصل غدير خم امر بالدوحات فقممن ونادوا الصلاة جامعة ثم قال عليه الصلاة والسلام وهو على الرحال من كنت مولاه فعلي مولاه اللهم وال من والاه وعاد من عاداه وانصر من نصره واخذل من خذله وادر الحق معه حيث دار الا هل بلغت ثلاثا فادعت الإمامية أن هذا نص صريح

 

فإننا ننظر من كان النبي  صلى الله عليه وسلم  مولى له وبأي معنى فنطرد ذلك في حق علي رضي الله عنه وقد فهمت الصحابة من التولية ما فهمناه حتى قال عمر حين استقبل عليا طوبى لك يا علي اصبحت مولى كل مؤمن ومؤمنة

الملل والنحل، تأليف: محمد بن عبد الكريم بن أبي بكر أحمد الشهرستاني، دار النشر: دار المعرفة - بيروت - 1404، تحقيق: محمد سيد كيلاني

 
(7) It is reported in Mishkat-tul-Masaabeeh

 

  مشكاة المصابيح ج3/ص1723

 

وعن البراء بن عازب وزيد بن أرقم  أنَّ رسولَ اللَّهِ لمَّا نزل بغديرِ خمَّ أخذ بيدِ عليّ رضي الله عنه فقال   أَلستم تعلمون أني أولى بالمؤمنين من أنفسهم   قالوا بلى قال   أَلستم تعلمون أني أولى بكلِّ مؤمنٍ من نفسه   قالوا بلى قال   اللهمَّ مَنْ كنتُ مولاه فعَليٌّ مولاه اللهمَّ والِ منْ والاه وعادِ من عاداه   فلقيه عمر رضي الله عنه بعد ذلك فقال له هنيئاً يا ابن أبي طالب أصبحتَ وأمسيتَ مولى كلَّ مؤمن ومؤمنة   رواه أحمد

مشكاة المصابيح ، تأليف: محمد بن عبد الله الخطيب التبريزي ، دار النشر: المكتب الإسلامي  - بيروت  - 1985، الطبعة: الثالثة ، تحقيق: محمد ناصر الدين الألباني

 
 
 
(8) It narrated in Al Badaya wa Al Nehaya:

    البداية والنهاية ج5/ص209

 

وقال ابن ماجه حدثنا علي بن محمد أنا أبو الحسين أنبأنا حماد بن سلمة عن علي بن زيد بن جدعان عن عدي بن ثابت عن البراء بن عازب قال أقبلنا مع رسول الله في حجة الوداع التي حج فنزل في الطريق فأمر الصلاة جامعة فأخذ بيد علي فقال الست بأولى المؤمنين من أنفسسهم قالوا بلى قال ألست بأولى بكل مؤمن من نفسه قالوا بلى قال فهذا ولي من أنا مولاه اللهم وال من والاه وعاد من عاداه وكذا رواه عبد الرزاق عن معمر عن علي بن زيد بن جدعان عن عدي عن البراء وقال الحافظ أبو يعلى الموصلي والحسن بن سفيان ثنا هدبة ثنا حماد بن سلمة عن علي بن زيد وابي هارون عن عدي بن ثابت عن البراء قال كنا مع رسول الله في حجة

البداية والنهاية ج5/ص210

الوداع فلما أتينا على غدير خم كشح لرسول الله تحت شجرتين ونودي في الناس الصلاة جامعة ودعا رسول الله عليا وأخذ بيده فاقامه عن يمينه فقال ألست أولى بكل امرء من نفسه قالوا بلى قال فان هذا مولى من أنا مولاه اللهم وال من والاه وعاد من عاداه فلقيه عمر بن الخطاب فقال هنيئا لك أصبحت وأمسيت مولى كل مؤمن ومؤمنة ورواه ابن جرير عن أبي زرعة عن موسى بن اسماعيل عن حماد بن سلمة عن علي بن زيد وابي هارون العبدي وكلاهما ضعيف عن عدي بن ثابت عن البراء بن عازب به وروى ابن جرير هذا الحديث من حديث موسى بن عثمان الحضرمي وهو ضعيف جدا عن أبي اسحاق السبيعي عن البراء وزيد بن أرقم فالله أعلم

البداية والنهاية، تأليف: إسماعيل بن عمر بن كثير القرشي أبو الفداء، دار النشر: مكتبة المعارف – بيروت

 
 
(9) It is reported in Fiaz Al Qadeer

     فيض القدير ج6/ص217

 

…عن ابن الجوزي

فيض القدير ج6/ص218

أنه حكى عن بعض العدول أنه حضر مجلسه فقال لما قال رسول الله من كنت مولاه فعلي مولاه تغير وجه أبي بكر وعمر ونزلت   فلما رأوه زلفة سيئت وجوه الذين كفروا     الملك 27   الآية هكذا ذكره الحافظ في اللسان بنصه ولم أذكره إلا للتعجب من هذا الضلال وأستغفر الله قال ابن حجر حديث كثير الطرق جدا استوعبها ابن عقدة في كتاب مفرد منها صحاح ومنها حسان وفي بعضها قال ذلك يوم غدير خم وزاد البزار في رواية اللهم وال من والاه وعاد من عاداه وأحب من أحبه وأبغض من أبغضه وانصر من نصره واخذل من خذله ولما سمع أبو بكر وعمر ذلك قالا فيما خرجه الدارقطني عن سعد بن أبي وقاص أمسيت يا ابن أبي طالب مولى كل مؤمن ومؤمنة

فيض القدير شرح الجامع الصغير، تأليف: عبد الرؤوف المناوي، دار النشر: المكتبة التجارية الكبرى - مصر - 1356هـ، الطبعة: الأولى

 
 
 

 
 

 

 
 

 
 
 
 



 
 
 
 
 
Verse 6: The Holy Verses of Surah Ma’arij (070:1-3)
______________________________________________
 

 

 

سورة المعارج (70) آية:1-3

سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ

لِلْكَافِرينَ لَيْسَ لَهُ دَافِعٌ

مِنَ اللَّهِ ذِي الْمَعَارِجِ

 
 

070.001 A questioner asked about a Penalty to befall-

070.002 The Unbelievers, the which there is none to ward off,-

070.003 (A Penalty) from Allah, Lord of the Ways of Ascent.

 

 

 
This Holy verse of Quran is one of the witness in the event of Ghadeer and says what is the punishment of those who deny the saying of Holy Prophet (P.B.U.H) just because of there grudge to Imam Ali.
 
 
Tafseer of the Verse
 
There 30 (thirty) different references proving this reality. Some of the reference will be mentioned. ,It is reported in Tafseere Qurtabi, when Hares Ben Nomane Fahri heard the news that Prophet (P.B.U.H) said about Imam Ali “Who’s Mawla (Master) I am, Ali is his Mawla (Master).” he got on his camel and rode toward the Holy Prophet (P.B.U.H.)
 
Hares said to Holy Prophet (P.B.U.H): “You ordered us to give witness on oneness of Allah and your Prophet-Hood, we accepted that. You told us to give Zakat, we did that. You said to pray five times a day, we did that. You told us to fast during the month of Ramazan, we did that. You ordered to do hajj, we did that. Even in this situation you were not satisfied and you gave superior status to your brother; Ali. Is this matter from you or from Allah?”
 
 
“By Allah whom there is no God except him, this is from Allah.” Holy Prophet (P.B.U.H) replied:
 
Hares went back saying: “O God, if what Mohammad is saying true, send a stone on me from the sky or reveal a great punishment upon me.”
By Allah, Hares had not yet reached his camel that Allah sent a stone from the sky on him which struck him on his head and came out of his backside.
 
 
After this event the verse was revealed.
 
 
(1) The text is as following:

 

   تفسير القرطبي ج18/ص278

 

سورة المعارج

وهي مكية باتفاق وهي أربع وأربعون آية بسم الله الرحمن الرحيم

المعارج 1 4

قوله تعالى   سأل سائل بعذاب واقع   قرأ نافع وبن عامر   سال سايل   بغير همزة الباقون بالهمز فمن همز فهو من السؤال والباء يجوز أن تكون زائدة ويجوز أن تكون بمعنى عن والسؤال بمعنى الدعاء أي دعا داع بعذاب عن بن عباس وغيره يقال دعا على فلان بالويل ودعا عليه بالعذاب ويقال دعوت زيدا أي التمست إحضاره أي التمس ملتمس عذابا للكافرين وهو واقع بهم لا محالة يوم القيامة وعلى هذا فالباء زائدة كقوله تعالى تنبت بالدهن وقوله وهزي إليك بجذع النخلة مريم فهي تأكيد أي سأل سائل عذابا واقعا   للكافرين   أي على الكافرين وهو النضر بن الحارث حيث قال اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم فنزل سؤاله وقتل يوم بدر صبرا هو وعقبة بن أبي معيط لم يقتل صبرا غيرهما قاله بن عباس ومجاهد وقيل إن السائل هنا هو الحارث بن النعمان الفهري وذلك أنه لما بلغه قول النبي  صلى الله عليه وسلم  في علي رضي الله عنه   من كنت مولاه فعلي مولاه   ركب ناقته فجاء حتى أناخ راحلته بالأبطح ثم قال يا محمد أمرتنا عن الله أن نشهد أن لا إله

تفسير القرطبي ج18/ص279

إلا الله وأنك رسول الله فقبلناه منك وأن نصلي خمسا فقبلناه منك ونزكي أموالنا فقبلناه منك وأن نصوم شهر رمضان في كل عام فقبلناه منك وأن نحج فقبلناه منك ثم لم ترض بهذا حتى فضلت بن عمك علينا أفهذا شيء منك أم من الله فقال النبي  صلى الله عليه وسلم    والله الذي لا إله إلا هو ما هو إلا من الله   فولى الحارث وهو يقول اللهم إن كان ما يقول محمد حقا فامطر علينا حجارة من السماء أو ائتنا بعذاب أليم فوالله ما وصل إلى ناقته حتى رماه الله بحجر فوقع على دماغه فخرج من دبره فقتله فنزلت   سأل سائل بعذاب واقع

الجامع لأحكام القرآن، تأليف: أبو عبد الله محمد بن أحمد الأنصاري القرطبي، دار النشر: دار الشعب - القاهرة

 
 
 
(2) Same thing is narrated in Tafseere Salabi:
 

 

 تفسير الثعلبي ج10/ص34

 

حدّثني أبي عن جعفر بن محمد عن آبائه فقال لما كان رسول الله  صلى الله عليه وسلم  بغدير خم نادى بالناس فاجتمعوا فأخذ بيد عليّ ح فقال   مَنْ كنتُ مولاه فعليٌّ مولاه

فشاع ذلك وطار في البلاد فبلغ ذلك الحرث بن النعمان القهري فأتى رسول الله  صلى الله عليه وسلم  على ناقة له حتّى أتى الأبطح فنزل عن ناقته وأناخها وعقلها ثمّ أتى النبيّ  صلى الله عليه وسلم  وهو في ملأ من أصحابه فقال يا محمد أمرتنا عن الله أن نشهد أن لا إله إلاّ الله وأنّك رسول الله فقبلناه منك وأمرتنا أن نصلّي خمساً فقبلناه منك وأمرتنا بالزكاة فقبلنا وأمرتنا بالحجّ فقبلنا وأمرتنا أن نصوم شهراً فقبلنا ثمّ لم ترض بهذا حتّى رفعت بضبعي ابن عمّك ففضلته علينا وقلت من كنت مولاه فعلي مولاه فهذا شيء منك أم من الله تعالى

فقال   والّذي لا إله إلاّ هو هذا من الله   فولّى الحرث بن النعمان يريد راحلته وهو يقول اللهمّ إن كان ما يقوله حقاً فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم فما وصل إليها حتّى رماه الله بحجر فسقط على هامته وخرج من دبره فقتله وأنزل الله سبحانه سأل سائل بعذاب واقع للكافرين ليس له دافع

الكشف والبيان (تفسير الثعلبي )، تأليف: أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت - لبنان - 1422هـ-2002م، الطبعة: الأولى، تحقيق: الإمام أبي محمد بن عاشور ، مراجعة وتدقيق الأستاذ نظير الساعدي

 
(3) This is reported in Faz-ol-Qadeer as well:
 

 

 فيض القدير ج6/ص218

 

وأخرج أيضا قيل لعمر إنك تصنع بعلي شيئا لا تصنعه بأحد من الصحابة قال إنه مولاي وفي تفسير الثعلبي عن ابن عيينه أن النبي لما قال ذلك طار في الآفاق فبلغ الحارث بن النعمان فأتى رسول الله فقال يا محمد أمرتنا عن الله بالشهادتين فقبلنا وبالصلاة والزكاة والصيام والحج فقبلنا ثم لم ترض حتى رفعت بضبعي ابن عمك تفضله علينا فهذا شيء منك أم من الله فقال والذي لا إله إلا هو إنه من الله فولى وهو يقول اللهم إن كان ما يقوله محمد حقا فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم فما وصل لراحلته حتى رماه الله بحجر فسقط على هامته فخرج من دبره

فيض القدير شرح الجامع الصغير، تأليف: عبد الرؤوف المناوي، دار النشر: المكتبة التجارية الكبرى - مصر - 1356هـ، الطبعة: الأولى

 
 
 
(4) It is narrated in Sira-tul-Halabya:
 

 

 السيرة الحلبية ج3/ص337

 

... قال بعضهم ولما شاع قوله  صلى الله عليه وسلم  من كنت مولاه فعلى مولاه في سائر الامصار وطار في جميع الاقطار بلغ الحارث بن النعمان الفهري فقدم المدينة فأناخ راحلته عند باب المسجد فدخل والنبي  صلى الله عليه وسلم  جالس وحوله أصحابه فجاء حتى جثا بين يديه ثم قال يا محمد إنك أمرتنا أن نشهد أن لا إله إلا الله وأنك رسول الله فقبلنا ذلك منك وإنك أمرتنا أن نصلي في اليوم والليلة خمس صلوات ونصوم شهر رمضان ونزكي أموالنا ونحج البيت فقبلنا ذلك منك ثم لم ترض بهذا حتى رفعت بضبعي ابن عمك ففضلته وقلت من كنت مولاه فعلى مولاه فهذا شيء من الله أو منك فاحمرت عينا رسول الله  صلى الله عليه وسلم  وقال والله الذي لا إله إلا هو إنه من الله وليس مني قالها ثلاثا فقام الحارث هو يقول اللهم إن كان هذا هو الحق من عندك وفي رواية اللهم إن كان ما يقول محمد حقا فأرسل علينا حجارة من السماء أو أئتنا بعذاب أليم فوالله ما بلغ باب المسجد حتى رماه الله بحجر من السماء فوقع على رأسه فخرج من دبره فمات وأنزل الله تعالى   سأل سائل بعذاب واقع للكافرين ليس له دافع   الآية

السيرة الحلبية في سيرة الأمين المأمون، تأليف: علي بن برهان الدين الحلبي، دار النشر: دار المعرفة - بيروت - 1400

 
(5) It is narrated in Tafseere Abi Sa’ud:
 

 

تفسير أبي السعود ج9/ص29

 

بسم الله الرحمن الرحيم     سأل سائل   اي دعا داع   بعذاب واقع   اي استدعاه وطلبه وهو النضر بن الحرث حيث قال انكارا واستهزاء ان كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء او ائتنا بعذاب اليم وقيل ابو جهل حيث قال أسقط علينا كسفا من السماء وقيل هو الحرث بن النعمان الفهري وذلك انه لما بلغه قول رسول الله  صلى الله عليه وسلم  في علي رضي الله عنه من كنت مولاه فعلى مولاه قال اللهم ان كان ما يقول محمد حقا فأمطر علينا حجارة من السماء فما لبث حتى رماه الله تعالى بحجر فوقع على دماغه مخرج من أسفله فهلك من ساعته

إرشاد العقل السليم إلى مزايا القرآن الكريم، تأليف: أبي السعود محمد بن محمد العمادي، دار النشر: دار إحياء التراث العربي – بيروت

 
 
i
Similarly, it is narrated in Rooh-ol-Ma’ani:
 
 

 

6) روح المعاني ج29/ص55

 

سورة المعارج

وقيل هو الحرث بن النعمان الفهري وذلك أنه لما بلغه قول رسول الله  صلى الله عليه وسلم  في علي كرم الله تعالى وجهه من كنت مولاه فعلي مولاه قال اللهم إن كان ما يقول محمد صلى الله تعالى عليه وسلم حقا فأمطر علينا حجارة من السماء فما لبث حتى رماه الله تعالى بحجر فوقع على دماغه فخرج من أسفله فهلك من ساعته وأنت تعلم أن ذلك القول منه عليه الصلاة والسلام في أمير المؤمنين كرم الله تعالى وجهه كان في غدير خم وذلك في أواخر سنة الهجرة فلا يكون ما أنزل مكيا على المشهور في تفسير

روح المعاني في تفسير القرآن العظيم والسبع المثاني، تأليف: العلامة أبي الفضل شهاب الدين السيد محمود الألوسي البغدادي، دار النشر: دار إحياء التراث العربي – بيروت

 
 
No one denied this event because all narrators who have narrated this event are true narrator (Seqa).
 
 
 
 
Objection 1:
 
Surah Ma’arij was revealed in Mecca and it a Makki Surah. Therefore, it has no relationship with mentioned event of Ghadeer.
 
Replay:
 
If a surah is revealed in Mecca that does not means that all the verses of the Surah would have been revealed in Mecca. There are some Surahs that are Makki while some of the verses are revealed in Medina and similarly in contrary to this. For example: Surah Ankaboot is a Makki Surah (revealed in Mecca) while according to Tafseere Tabari, Qurtabi and other scholars ten starting verses were revealed in Medina. Surah Kahaf is known are Makki Surah (revealed in Mecca). According to Tafseere Qurtabi and Seuti, Seven starting verses of Surah Kahaf were revealed in Medina. Surah Mujjadala is a Madani Surah (revealed in Medina) while according to explicit of commentators ten starting verses of the Surah were revealed in Mecca. There are many examples like this. It means there is no restriction that the verses of Surah Ma’arij can be in this category.
 
 
Objection 2:
 
This event is not related to Ghadeere Khom. You have mentioned in the above references that the news of Ghadeer spread everywhere. This news reached Hares too. Hares got on his camel and arrived in Abtah (Mecca) where Prophet (P.B.U.H) was and said etc…

This shows the event had taken place in Mecca while it should have been taken place in Medina because it takes time for news to roll out and spread in different cities.
 
Reply:
 
 
This objection is due to prejudice and discrimination not with research and study. Yes, this event had taken place in ‘Abtah’ but ‘Abtah’ does not mean only Mecca; if you go and find out this word from dictionary of cities and place, will find the reality. Actually every valley which flooded and has pebbles and sand is called ‘Abtah’ or ‘Battha’ in Arabic language. Mecca had this quality that is why Mecca is called ‘Abtah’. Any other place having the same quality (such as pebbles and sand) is called ‘Abtah’ in Arabic. Abtah’ or ‘Battha’ is used in Saheeh Bukhari and Saheeh Muslim for some places except than Mecca. It is reported in Saheeh Bukhari Prophet (P.B.U.H) put his camel to sleep in Battha (flooded valley and has pebbles and sand) of Zel Halifa. Then Prophet (P.B.U.H) prayed…
 
 
 
 
1)       صحيح البخاري ج2/ص556
 
كتاب الحج - باب ذات عرق لأهل العراق
حدثنا عبد الله بن يوسف أخبرنا مالك عن نافع عن عبد الله بن عمر رضي الله عنهما أن رسول الله  صلى الله عليه وسلم  أناخ بالبطحاء بذي الحليفة فصلى بها وكان عبد الله بن عمر رضي الله عنهما يفعل ذلك
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
 
 
The above narration is reported in Shaheeh Muslim.
 
 
 
2)       صحيح مسلم ج2/ص981
 
باب التعريس بذي الحليفة والصلاة بها إذا صدر من الحج أو العمرة
حدثنا يحيى بن يحيى قال قرأت على مالك عن نافع عن عبد الله بن عمر أن رسول الله  صلى الله عليه وسلم  أناخ بالبطحاء التي بذي الحليفة فصلى بها وكان عبد الله بن عمر يفعل ذلك
صحيح مسلم، تأليف: مسلم بن الحجاج أبو الحسين القشيري النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: محمد فؤاد عبد الباقي
 
 
 
It is reported in Saheeh Bukhari, when Umar use to return from Hajj (pilgrimage) he use to put his camel to sleep in the Battha (flooded valley and has pebbles and sand) of Zel Halifa where Prophet (P.B.U.H) use to put his camel to sleep.
 
 
 
3)       صحيح البخاري ج2/ص627
 
كتاب الحج - باب النزول بذي طوى قبل أن يدخل مكة والنزول بالبطحاء التي بذي الحليفة إذا رجع من مكة
حدثنا إبراهيم بن المنذر حدثنا أبو ضمرة حدثنا موسى بن عقبة عن نافع أن بن عمر رضي الله عنهما كان يبيت بذي طوى بين الثنيتين ثم يدخل من الثنية التي بأعلى مكة وكان إذا قدم مكة حاجا أو معتمرا لم ينخ ناقته إلا عند باب المسجد ثم يدخل فيأتي الركن الأسود فيبدأ به ثم يطوف سبعا ثلاثا سعيا وأربعا مشيا ثم ينصرف فيصلي سجدتين ثم ينطلق قبل أن يرجع إلى منزله فيطوف بين الصفا والمروة وكان إذا صدر عن الحج أو العمرة أناخ بالبطحاء التي بذي الحليفة التي كان النبي  صلى الله عليه وسلم  ينيخ بها
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
 
 
Above narration is reported in Saheeh Muslim
4)      صحيح مسلم ج2/ص981
 
باب التعريس بذي الحليفة والصلاة بها إذا صدر من الحج أو العمرة
وحدثنا محمد بن إسحاق المسيبي حدثني أنس يعني أبا ضمرة عن موسى بن عقبة عن نافع أن عبد الله بن عمر كان إذا صدر من الحج أو العمرة أناخ بالبطحاء التي بذي الحليفة التي كان ينيخ بها رسول الله  صلى الله عليه وسلم
صحيح مسلم، تأليف: مسلم بن الحجاج أبو الحسين القشيري النيسابوري، دار النشر: دار إحياء التراث العربي – بيروت، تحقيق: محمد فؤاد عبد الباقي
 
 
 
It is reported in Saheeh Muslim, when Prophet (P.B.U.H) came to Zel Halif for a rest, Prophet was told: “you are a benediction for Battha.”
 
 
 
5)       صحيح مسلم ج2/ص981
 
باب التعريس بذي الحليفة والصلاة بها إذا صدر من الحج أو العمرة
وحدثنا محمد بن عباد حدثنا حاتم وهو بن إسماعيل عن موسى وهو بن عقبة عن سالم عن أبيه أن رسول الله  صلى الله عليه وسلم  أتى في معرسه بذي الحليفة فقيل له إنك ببطحاء مباركة
وحدثنا محمد بن بكار بن الريان وسريج بن يونس واللفظ لسريج قالا حدثنا إسماعيل بن جعفر أخبرني موسى بن عقبة عن سالم بن عبد الله بن عمر عن أبيه أن النبي  صلى الله عليه وسلم  أتى وهو في معرسه من ذي الحليفة في بطن الوادي فقيل إنك ببطحاء مباركة قال موسى وقد أناخ بنا سالم بالمناخ من المسجد الذي كان عبد الله ينيخ به يتحرى معرس رسول الله  صلى الله عليه وسلم  وهو أسفل من المسجد الذي ببطن الوادي بينه وبين القبلة وسطا من ذلك
صحيح مسلم، تأليف: مسلم بن الحجاج أبو الحسين القشيري النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: محمد فؤاد عبد الباقي
 
 
 
It reported in Saheeh Bukhari, … when Prophet (P.B.U.H) use to come out from the center of valley and put his camel to sleep in Battha (flooded valley and has pebbles and sand) which was beside the eastern of valley…
6)       صحيح البخاري ج1/ص183
 
470 حدثنا إبراهيم بن المنذر قال حدثنا أنس بن عياض قال حدثنا موسى بن عقبة عن نافع أن عبد الله أخبره أن رسول الله  صلى الله عليه وسلم  كان ينزل بذي الحليفة حين يعتمر وفي حجته حين حج تحت سمرة في موضع المسجد الذي بذي الحليفة وكان إذا رجع من غزو كان في تلك الطريق أو حج أو عمرة هبط من بطن واد فإذا ظهر من بطن واد أناخ بالبطحاء التي على شفير الوادي الشرقية فعرس ثم حتى يصبح ليس عند المسجد الذي بحجارة ولا على الأكمة التي عليها المسجد كان ثم خليج يصلي عبد الله عنده في بطنه كثب كان رسول الله  صلى الله عليه وسلم  ثم يصلي فدحا السيل فيه بالبطحاء حتى دفن ذلك المكان الذي كان عبد الله يصلي فيه
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة – بيروت – 1407 – 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
 
 
 
Meaning of Battha is mentioned in Mojamul Buldan in detail, only a small part of Arabic text is mentioned here, you can revert to dictionary looking for word Battha. It is written in Mojamul Buldan (dictionary of cities); this is unanimous opinion belongs to all the scholars of Arabic language that Battha is called to a valley passageway of flood having small pebble and sand. Plural of Buttha is Abateh whether the land belongs to any place.
 
 
7)       معجم البلدان ج1/ص444
 
باب الباء والطاء وما يليهما
البطاح بكسر أوله جمع بطحاء وهي بطاح مكة ويقال لقريش الداخلة البطاح وقال ابن الأعرابي قريش البطاح الذين ينزلون الشعب بين أخشبي مكة وقريش الظواهر الذين ينزلون خارج الشعب وأكرمهما قريش البطاح والبطحاء في اللغة مسيل فيه دقاق الحصى والجمع الأباطح والبطاح على غير قياس...
معجم البلدان، تأليف: ياقوت بن عبد الله الحموي أبو عبد الله، دار النشر: دار الفكر - بيروت
 
 
 
This meaing of Buttha is mention in the following dictionaries of Lesanul Arab and Tajul Aroos…
 
 
 
Objection 3:
 
 
The verse is not related to the verses before and after. There is no relationship with Imamate and Khilafa of Imam Ali in the verses.
 
 
Reply:
 
 
As we mentioned above that Quran is not written in the shape of classic textbook. Quran is revealed according to different occasions. Because of this, you can find a single Surah having many different topics. For example: if you recite Surah Noor you will notice that topics of Tawheed, Ma’ad (Day of Judgment), punishment of adultery, event of mendacity, hypocrites, Hijab (women covering) and etc… This objection is erroneous and incorrect.
 
 


 
Hadith of Ghadeer
____________________
 

 

Prophet (P.B.U.H) said:

من کنت مولاہ فعلی مولا

"Who’s Mawla (Master) I am, Ali is his Mawla (Master)"

 

 

 

 

 
This Hadith is called Hadith of Ghadeer-e-Khum because Prophet (P.B.U.H) mentioned this Hadith in a place named Ghadeer-e-Khum while returning from Hajja-tul-Wida (the last Hajj of Prophet).
 
 
This is an authentic Hadith, related by witnesses successively one after the other without any gap (Mutawatir).
There are 110 (hundred and ten) Sahabies (companions) narrated this Hadith.
There are 84 (eighty four) Tabe'een (follower) narrated this Hadith.
There are 360 (three hundred and sixty) scholars and writers narrated this Hadith.
Most honestly and truthfully, if someone denies such a successive (Motawatir) Hadith he should never and never accept any Hadith and reject all the Hadith he read in his life.

Some of the reference will be mentioned here.
 

 

It is mentioned in Sunan Tirmizi that Prophet (P.B.U.H) said: “Who’s Mawla (Master) I am, Ali is his Mawla (Master).”
Then Tirmizi says this Hadith is good and correct.  The text as following:

 


سنن الترمذي ج5/ص633
باب مناقب علي بن أبي طالب رضي الله عنه
3713 حدثنا محمد بن بشار حدثنا محمد بن جعفر حدثنا شعبة عن سلمة بن كهيل قال سمعت أبا الطفيل يحدث عن أبي سريحة أو زيد بن أرقم شك شعبة عن النبي  صلى الله عليه وسلم  قال من كنت مولاه فعلي مولاه قال أبو عيسى هذا حديث حسن صحيح وقد روى شعبة هذا الحديث عن ميمون أبي عبد الله عن زيد بن أرقم عن النبي  صلى الله عليه وسلم  وأبو سريحة هو حذيفة بن أسيد الغفاري صاحب النبي  صلى الله عليه وسلم
الجامع الصحيح سنن الترمذي، تأليف: محمد بن عيسى أبو عيسى الترمذي السلمي، دار النشر: دار إحياء التراث العربي - بيروت -  -، تحقيق: أحمد محمد شاكر وآخرون
 

 

 

It is reported in Sunan Nesai Al Kobra Prophet (P.B.U.H) said in Ghadeere Khom while he was standing:

 

“Do not I have more authority over the believers/am I not closer to the believers than themselves?”
Then Prophet (P.B.U.H) raised Ali’s hand and said:

 

 

“Who’s Mawla (Master) I am, Ali is his Mawla (Master), O Allah, who loves Ali love him, who is hostile to Ali be hostile to him.”
The text is as following:

 


سنن النسائي الكبرى ج5/ص134
الترغيب في موالاة علي رضي الله عنه والترهيب في معاداته
8478 أخبرني هارون بن عبد الله قال حدثنا مصعب بن المقدام قال حدثنا فطر بن خليفة عن أبي الطفيل وأخبرنا أبو داود قال حدثنا محمد بن سليمان قال حدثنا فطر عن أبي الطفيل عامر بن واثلة قال جمع علي الناس في الرحبة فقال أنشد بالله كل امرئ سمع رسول الله  صلى الله عليه وسلم  يقول يوم غدير خم ما سمع فقام أناس فشهدوا أن رسول الله  صلى الله عليه وسلم  قال يوم غدير خم ألستم تعلمون أني أولى بالمؤمنين من أنفسهم وهو قائم ثم أخذ بيد علي فقال من كنت مولاه فعلي مولاه اللهم وال من والاه وعاد من عاداه قال أبو الطفيل فخرجت وفي نفسي منه شيء فلقيت زيد بن أرقم فأخبرته فقال أوما تنكر أنا سمعته من رسول الله  صلى الله عليه وسلم  واللفظ لأبي داود
السنن الكبرى، تأليف: أحمد بن شعيب أبو عبد الرحمن النسائي، دار النشر: دار الكتب العلمية - بيروت - 1411 - 1991، الطبعة: الأولى، تحقيق: د.عبد الغفار سليمان البنداري , سيد كسروي حسن

 

 
The Hadith of Ghadeer is mentioned in Sunan Ibne Maja:

 


سنن ابن ماجه ج1/ص45
فضل علي بن أبي طالب رضي الله عنه - باب في فضائل أصحاب رسول الله
121 حدثنا علي بن محمد ثنا أبو معاوية ثنا موسى بن مسلم عن بن سابط وهو عبد الرحمن عن سعد بن أبي وقاص قال قدم معاوية في بعض حجاته فدخل عليه سعد فذكروا عليا فنال منه فغضب سعد وقال تقول هذا لرجل سمعت رسول الله  صلى الله عليه وسلم  يقول من كنت مولاه فعلي مولاه وسمعته يقول أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي وسمعته يقول لأعطين الراية اليوم رجلا يحب الله ورسوله

سنن ابن ماجه، تأليف: محمد بن يزيد أبو عبدالله القزويني، دار النشر: دار الفكر - بيروت -  -، تحقيق: محمد فؤاد عبد الباقي
 

 

The Hadith of Ghadeer is mentioned in Sahih Ibne Habban:

 


صحيح ابن حبان ج15/ص375
كتاب إخباره  صلى الله عليه وسلم  عن مناقب الصحابة رجالهم ونسائهم بذكر أسمائهم رضي الله عنهم أجمعين  - ذكر دعاء المصطفى  صلى الله عليه وسلم  بالولاية لمن والى عليا والمعاداة لمن عاداه
6931 أخبرنا عبد الله بن محمد الأزدي حدثنا إسحاق بن إبراهيم أخبرنا أبو نعيم ويحيى بن آدم قالا حدثنا فطر بن خليفة

 

 


صحيح ابن حبان ج15/ص376

عن أبي الطفيل قال قال علي أنشد الله كل امرئ سمع رسول الله  صلى الله عليه وسلم  يقول يوم غدير خم لما قام فقام أناس فشهدوا أنهم سمعوه يقول ألستم تعلمون أني أولى الناس بالمؤمنين من أنفسهم قالوا بلى يا رسول الله قال من كنت مولاه فإن هذا مولاه اللهم وال من والاه وعاد من عاداه فخرجت وفي نفسي من ذلك شيء فلقيت زيد بن أرقم فذكرت ذلك له فقال قد سمعناه من رسول الله  صلى الله عليه وسلم  يقول ذلك له قال أبو نعيم فقلت لفطر كم بين هذا القول وبين موته قال مائة يوم قال أبو حاتم يريد به موت علي بن أبي طالب رضي الله عنه
صحيح ابن حبان بترتيب ابن بلبان، تأليف: محمد بن حبان بن أحمد أبو حاتم التميمي البستي، دار النشر: مؤسسة الرسالة - بيروت - 1414 - 1993، الطبعة: الثانية، تحقيق: شعيب الأرنؤوط
 

 

The Hadith of Ghadeer is mentioned in Mustadrak Ala-Saheehein:

 

 


المستدرك على الصحيحين ج3/ص118
كتاب معرفة الصحابة – ومن مناقب أمير المؤمنين علي بن أبي طالب رضي الله عنه
4576 حدثنا أبو الحسين محمد بن أحمد بن تميم الحنظلي ببغداد ثنا أبو قلابة عبد الملك بن محمد الرقاشي ثنا يحيى بن حماد وحدثني أبو بكر محمد بن بالويه وأبو بكر أحمد بن جعفر البزار قالا ثنا عبد الله بن أحمد بن حنبل حدثني أبي ثنا يحيى بن حماد وثنا أبو نصر أحمد بن سهل الفقيه ببخارى ثنا صالح بن محمد الحافظ البغدادي ثنا خلف بن سالم المخرمي ثنا يحيى بن حماد ثنا أبو عوانة عن سليمان الأعمش قال ثنا حبيب بن أبي ثابت عن أبي الطفيل عن زيد بن أرقم رضي الله عنه قال لما رجع رسول الله  صلى الله عليه وسلم  من حجة الوداع ونزل غدير خم أمر بدوحات فقمن فقال كأني قد دعيت فأجبت إني قد تركت فيكم الثقلين أحدهما أكبر من الآخر كتاب الله تعالى وعترتي فانظروا كيف تخلفوني فيهما فإنهما لن يتفرقا حتى يردا علي الحوض ثم قال إن الله عز وجل مولاي وأنا مولى كل مؤمن ثم أخذ بيد علي رضي الله عنه فقال من كنت مولاه فهذا وليه اللهم وال من والاه وعاد من عاداه وذكر الحديث بطوله هذا حديث صحيح على شرط الشيخين ولم يخرجاه بطوله شاهده حديث سلمة بن كهيل عن أبي الطفيل أيضا صحيح على شرطهما
المستدرك على الصحيحين، تأليف: محمد بن عبدالله أبو عبدالله الحاكم النيسابوري، دار النشر: دار الكتب العلمية – بيروت – 1411هـ - 1990م، الطبعة: الأولى، تحقيق: مصطفى عبد القادر عطا
 

 

The Hadith of Ghadeer is mentioned in Musnad Ahmad Bin Hanbal:

 


مسند أحمد بن حنبل ج1/ص119
961 حدثنا عبد الله حدثني عبيد الله بن عمر القواريري ثنا يونس بن أرقم ثنا يزيد بن أبي زياد عن عبد الرحمن بن أبي ليلى قال شهدت عليا رضي الله عنه في الرحبة ينشد الناس أنشد الله من سمع رسول الله  صلى الله عليه وسلم  يقول يوم غدير خم من كنت مولاه فعلى مولاه لما قام فشهد قال عبد الرحمن فقام اثنا عشر بدريا كأني أنظر إلى أحدهم فقالوا نشهد انا سمعنا رسول الله  صلى الله عليه وسلم  يقول يوم غدير خم ألست أولى بالمؤمنين من أنفسهم وأزواجي أمهاتهم فقلنا بلى يا رسول الله قال فمن كنت مولاه فعلى مولاه اللهم وال من والاه وعاد من عاداه
مسند الإمام أحمد بن حنبل، تأليف: أحمد بن حنبل أبو عبدالله الشيباني، دار النشر: مؤسسة قرطبة – مصر

 

 

 

 
 
 
 
Very Surprising

Question: it is very surprising and astonishing that there are numerous references on Wilaya of Imam Ali available in our Sunni brothers’ books. After having a short look and brief survey there is a question mark in the minds. This Hadith is true and authentic, many of our Sunni brothers have narrated this Hadith in their books so why they (our sunni brother) don’t accept the Wilaya of Imam Ali?

Reply: there is no doubt in the validity of this Hadith rather the problem is in the meaning of Mawla (Master). Our Sunni brothers accept the meaning of Mawla which we don’t. Actually what are the meanings of Mawla? Let us examine the Hadith of Ghadeer in the light of reason, wisdom and knowledge not in the darkness of discrimination and prejudice.

 


 

 

Twenty Seven Meanings of Mawla
______________________________
 
 
 
1.           Rab: God
2.           Am: Uncle
3.           Ibn Am: Cousin
4.          Ibn: Son
5.           Ibn Al Ukht: Maternal Nephew
6.           Mo’tiq: one who frees
7.           Mo’taq: Freedman
8.           Abd: Salve
9.           Malik: Master
10.        Tabe’: Follower
11.         Mon’em Aleih: One who is favored
12.        Shareek: Partner
13.        Haleef: Confederate
14.        Saheb: Friend
15.        Jar: neighbor
16.        Nazeel: habitant, one who resides
17.        Sahr: Son-in-law
18.        Qareeb: Near
19.        Mon’em: beneficent
20.       Aqeed: promise together, relevant
21.        Wali: Guardian
22.       Ola beshai: having more authority to, more worthy to, more closer to
23.       Syed: Master
24.       Moheb: Lover
25.       Naser: helper
26.       Motasaref Fil Amr: Possessor, Proprietor
27.       Motawali Fil Amr: Custodian
 
 
 
 
 
Which meaning is correct?
___________________________
 
 
1)  First meaning (God) is completely wrong because if we accept, it will be shirk (polytheism), Example: “Who’s I am God; Ali is his God.” This wrong
 
2) Second (Uncle) meaning not suitable. If Prophet (P.B.U.H) had a brother, he would be uncle of the nephew (children of his brother)! While he did not have.
 
 
3) Third meaning (cousin) is not appropriate. Prophet (P.B.UH) was cousin of Jafer, Aqeel, Taleb and Ale Taleb (brothers of Imam Ali) while Imam Ali was brothers of those.
 
4) Forth meaning (Son) is not fitting. Prophet is son of Abdullah while Imam Ali is the son of Abdullah’s Brother Abu Talib.
 
 
5) Fifth meaning (Maternal nephew) not acceptable. Prophet and Ali’s mothers were different. Therefore the maternal uncles of both of them will be different.
 
 
6) Sixth meaning (liberator) is not correct. It not unseasonable that Prophet frees someone first time and after it Ali frees him another time.
 
 
7) Seventh meaning (freed man) is Suited. Everybody knows that Prophet (PB,UH) and Imam Ali are leader of free people; they never spend a single moment of their life in the slavery of any creature.
 
 
8) Eighth meaning (slave) is wrong.
 
 
9) Ninth meaning (master) is not correct. Imam Ali did not own the some slaves which Prophet (P.B.U,H) did.
 
 
10)Tenth meaning (Follower) is not appropriate. Prophet (P.B.U.H) was not follower of any person except Allah. It impossible that Prophet (PB.UH) stops all the people, calls and says:  “Whom I am follower, Ali is his follower.”
 
 
11) Eleventh meaning (one who is favored) is not acceptable. Prophet (P.B.U.H) was not the one who was favored rather he uses to do favor the people.
 
 
12) Twelfth meaning (partner) is not befitting. Prophet (P.B.U.H) did not have any partner in his trade.
Prophet (P.B.U.H) only worked for lady Khadija, he was not a partner. Suppose Prophet (P.B.U.H) was a partner of lady Khadija but Imam Ali was never a partner of her.
 
 
13) Thirteenth meaning (confederate) is wrong. Prophet (PB.UH) did not confederate with anyone for the sake of power and highness.
Suppose this meaning is correct but there no inherent and relation between the confederates of Holy Prophet (PBU.H) and of Imam Ali
 
 
14) Friend, neighbor, lodger, son in law and near (meaning number 14-18) are not appropriate meaning for this case.
 
 
 
Holy Prophet (PB.UH) stops all the people in the desert of Ghadeer in the hot weather of Arabia, says to the public burning in the hot weather that his preaching time finished and there is not enough time remaining form his life. Is it possible and logical, that after giving such an important message Prophet (P.BUH) starts saying to the people that I am his friend, I am his neighbor, he is my son in law or he is near to me?
 
 
Even that feeble-minded person cannot accept this while Prophet (P.BU.H) is the entire wisdom.
This is an abusive concept and it is an accusation to Prophet (PB.UH)
 
 
If we accept these meaning as correct meaning, this does not indicate any superiority of Imam Ali. Why did Umar give congratulation for it? This shows that Prophet did not mean friend, neighbor etc…
 
 
15) Nineteenth Meaning (beneficent) is not suitable. It is not necessary that whoever Prophet gives bounties, Imam Ali give him bounties as well.
 
 
16)Twentieth meaning (Promise together, relevant) is not correct. If we construe from promises and agreement the agreements of treaty with tribes and in wars, Imam Ali is equal to other Muslims in this case.
 
 
If we construe any other promises, it is not essential for Imam Ali to do that with Prophet (P.B.U.H).
17) Meaning number twenty fourth (lover) and twenty fifth (helper) is does not suits here.
 
 
a)Prophet (P.B.U.H) stops all the people in this extraordinary situation and asks them some questions then takes confession from them. Surely at this moment Prophet (P.B.U.H) wanted to say something which is not mentioned before. It is really illogical to accept that Holy Prophet (P.B.U.H) only decided to mention the love between Muslims while the Muslim nation use to recite this verse mentioned in Quran:
 
 
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
049.010: The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy.
 
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
 
009.071: And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.
 
 
 
These verses of Quran are showing brotherly love among Muslim nation.
             
b.) If Prophet wanted to mention the ‘love’ and ‘help’ according to the Arabic rule, he would have told:
 
من کان مولای فھو مولی علی
 
Who ever was my lover and helper, he should be lover and helper of Ali.
 
 
It means, the words Prophet (P.B.U.H) has mentioned in Ghadeere Khom are not appropriate and fitting for above meanings too.
 
 
c) he last possibility is remaining: Prophet wanted to inform and remained Imam Ali about the responsibility he had regarding people. In this conditioned Holy Prophet (P.B.U.H) would have said: “Who’s I am helper and lover, Ali is his helper and lover.” If Prophet wanted to say this to Imam Ali, it was not necessary to stop people, bring them altogether, raise the hand of Ali, and say that in front of people. The best way for this was to tell Imam Ali about this matter alone and emphasis it more instead of performing such a long task. This possibility is also wrong. Any way in all three cases Prophet (P.B.U.H) wanted to inform people about the love of Imam Ali. This love is not the ordinary love which believers feel between each others rather (according to the text of Hadith) this love is extraordinary love.
 
There are only five meaning which are not still examined.
 
Meaning number 21 Wali (Guardian), number 22 Ola beshai (having more authority to, more worthy to, more closer to), number 23 Syed (Master), number 26 Motasaref Fil Amr (Possessor, Proprietor) and Matawali Fil Amr (custodian) are remaining.
 
 
 
Examining Ola Beshai (Having More Authority to)
Ola means having more authority to, being more worthy to / deserving to and closer to
All of these meanings are written in the translations of Quran.
For example you can recite verse of Quran:
 
 
 
 
سورة الاحزاب (33) : 6
النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَأُولُو الأرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلا أَنْ تَفْعَلُوا إِلَى أَوْلِيَائِكُمْ مَعْرُوفًا كَانَ ذَلِكَ فِي الْكِتَابِ مَسْطُورًا
033.006 The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah. Than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah).
 
 
 
 
This is the vast meaning of Ola that is mentioned in Quran
Concerning to Arabic Ola (having more authority to) has the same meaning as Mawla (Master) or Ola is one of the meanings of Mawla (Master).
 
 
 
To prove this, we will mention a verse of Quran from Surah Hadeed.
 
 
فَالْيَوْمَ لا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَلا مِنَ الَّذِينَ كَفَرُوا مَأْوَاكُمُ النَّارُ هِيَ مَوْلاكُمْ وَبِئْسَ الْمَصِيرُ
057.015 This Day shall no ransom be accepted of you, nor of those who rejected Allah." Your abode is the Fire: that is the proper place to claim you: and an evil refuge it is!"
 
 
 
 
In the explation of this (057.015) verse, there are 42 (forty two) references (could be more) that have translated Mawla as Ola (Guardian). A number of them are great scholars in Arabic literature. Some of the references will be mentioned here: (1) Sahih Bukhari has explained the above verse translating the the word Mawla as Ola (Guardian)
 
 
 صحيح البخاري ج4/ص1851
 
باب قوله )وظل ممدود(
باب تفسير سورة الحديد قال مجاهد   جعلكم مستخلفين   معمرين فيه   من الظلمات إلى النور   من الضلالة إلى الهدى   فيه بأس شديد ومنافع للناس   جنة وسلاح   مولاكم   أولى بكم   لئلا يعلم أهل الكتاب   ليعلم أهل الكتاب يقال   الظاهر   على كل شيء علما   والباطن   على كل شيء علما   انظرونا   انتظرونا
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
 
 
(2) It is reported in Tafseere Kabeer that here Mawla means Ola (Guardian) and Kalbi, Fara and Abi Obeida believe on this opinion. These are great scholar in Arabic literature.
 
 
  التفسير الكبير ج29/ص198
 
سورة الحديد
ثم قال تعالى مَأْوَاكُمُ النَّارُ هِىَ مَوْلَاكُمْ وَبِئْسَ الْمَصِيرُ
وفي لفظ المولى ههنا أقوال أحدها قال ابن عباس مَوْلَاكُمْ أي مصيركم وتحقيقه أن المولى موضع الولي وهو القرب فالمعنى أن النار هي موضعكم الذي تقربون منه وتصلون إليه والثاني قال الكلبي يعني أولى بكم وهو قول الزجاج والفراء وأبي عبيدة…
التفسير الكبير أو مفاتيح الغيب، تأليف: فخر الدين محمد بن عمر التميمي الرازي الشافعي، دار النشر: دار الكتب العلمية - بيروت - 1421هـ - 2000م، الطبعة: الأولى
 
 
 
(3) Tafseer-e-Baizawi has mentioned the same thing.
 
  تفسير البيضاوي ج5/ص300
 
خطبة الكتاب
فاليوم لا يؤخذ منكم فدية   فداء وقرأ ابن عامر ويعقوب بالتاء   ولا من الذين كفروا   ظاهرا وباطنا   مأواكم النار هي مولاكم   هي أولى بكم كقول لبيد < فغدت كلا الفرجين تحسب أنه مولى المخافة خلفها وأمامها >
تفسير البيضاوي، تأليف: البيضاوي، دار النشر: دار الفكر - بيروت
 
 
 
(4) Tafseer-e-Jalalain has mentioned the same thing.
 
   تفسير الجلالين ج1/ص721
 
إذا وقعت الواقعة قامت القيامة
14 ينادونهم ألم نكن معكم على الطاعة قالوا بلى ولكنكم فتنتم أنفسكم بالنفاق وتربصتم بالمؤمنين الدوائر وارتبتم شككتم في دين الإسلام وغرتكم الأماني الأطماع حتى جاء أمر الله الموت وغركم بالله الغرور الشيطان
15 فاليوم لا يؤخذ بالياء والتاء منكم فدية ولا من الذين كفروا مأواكم النار هي مولاكم أولى بكم وبئس المصير هي
تفسير الجلالين، تأليف: محمد بن أحمد + عبدالرحمن بن أبي بكر  المحلي + السيوطي، دار النشر: دار الحديث - القاهرة، الطبعة: الأولى
 
(5) Tafseer-e-Tabari has mentioned the same thing.
 
 
 
تفسير الطبري ج27/ص228
وقوله هي مولاكم يقول النار أولى بكم
جامع البيان عن تأويل آي القرآن، تأليف: محمد بن جرير بن يزيد بن خالد الطبري أبو جعفر، دار النشر: دار الفكر - بيروت - 1405
 
(6) Tafseer-e-Wahidi has mentioned the same thing.
 
     تفسير الواحدي ج2/ص1068
 
سورة الحديد مدنية وهي عشرون وتسع آيات بسم الله الرحمن الرحيم 1 4 1
فاليوم لا يؤخذ منكم فدية   بدل   ولا من الذين كفروا   وهم المشركون   مأواكم النار   منزلكم النار   هي مولاكم   أولى بكم   وبئس المصير   هي 16
الوجيز في تفسير الكتاب العزيز، تأليف: علي بن أحمد الواحدي أبو الحسن، دار النشر: دار القلم , الدار الشامية - دمشق , بيروت - 1415، الطبعة: الأولى، تحقيق: صفوان عدنان داوودي
 
 
 
(7) Zadul Maseer has mentioned the same thing.
 
 
  زاد المسير ج8/ص167
 
سورة الحديد
قوله تعالى هي مولاكم قال أبو عبيدة أي أولى بكم
زاد المسير في علم التفسير، تأليف: عبد الرحمن بن علي بن محمد الجوزي، دار النشر: المكتب الإسلامي - بيروت - 1404، الطبعة: الثالثة
 
 
(8) Al Kashaf has mentioned the same thing.
 
    الكشاف - (ج 6 / ص 495)
 
{ وَغَرَّكُم بالله الغرور } وغرّكم الشيطان بأنّ الله عفوّ كريم لا يعذبكم . وقرىء : «الغرور» بالضم { فِدْيَةٌ } ما يفتدى به { هِىَ مولاكم } قيل : هي أولى بكم ، وأنشد قول لبيد :
فَغَدَتْ كِلاَ الْفَرَجَيْنِ تَحْسِبُ أَنَّهُ ... مُولِي المَخَافَةَ خَلْفَهَا وَأَمَامَهَا
الكتاب : الكشاف, المؤلف : أبو القاسم محمود بن عمرو بن أحمد، الزمخشري جار الله
 
 
 
 
All of the book indicate that Mawla is means Ola (having more authority to). It means fire of hell is Ola (have more authority to) you than your sins that you have committed. This meaning of Mawla is famous in Arabic language and in Arabic poetry. The result is that Ola (having more authority to) is one of the meanings of Mawla (Master).
 
Our discussion is not yet finished, rather Saheeh Bukhari and Sahih Muslim are unanimous with us and giving witness for our proves.
It is reported in Saheeh Bukhari, Prophet (P.B.U.H) says: there is no believer unless I am his Ola (have more authority to) in this world and here after. [Read this verse of Quran if you want. The Prophet has more authority over the believers than themselves.] If a believer passes away leaving his wealth, his people will inherit that. If someone has given a lone to him or given land to him than the proprietor should come to me, I am his Mawla (more worthy to him, Master)
 
 
صحيح البخاري ج4/ص1795
باب   النبي أولى بالمؤمنين من أنفسهم
 
حدثني إبراهيم بن المنذر حدثنا محمد بن فليح حدثنا أبي عن هلال بن علي عن عبد الرحمن بن أبي عمرة عن أبي هريرة رضي الله عنه عن النبي  صلى الله عليه وسلم  قال ما من مؤمن إلا وأنا أولى الناس به في الدنيا والآخرة اقرؤوا إن شئتم   النبي أولى بالمؤمنين من أنفسهم   فأيما مؤمن ترك مالا فليرثه عصبته من كانوا فإن ترك دينا أو ضياعا فليأتني وأنا مولاه
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
 
 
Same Hadith is mentioned in Saheeh Muslim with different words.
 
 
صحيح مسلم ج3/ص1237
حدثني محمد بن رافع حدثنا شبابة قال حدثني ورقاء عن أبي الزناد عن الأعرج عن أبي هريرة عن النبي  صلى الله عليه وسلم  قال والذي نفس محمد بيده إن على الأرض من مؤمن إلا أنا أولى الناس به فأيكم ما ترك دينا أو ضياعا فأنا مولاه وأيكم ترك مالا فإلى العصبة من كان
صحيح مسلم، تأليف: مسلم بن الحجاج أبو الحسين القشيري النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: محمد فؤاد عبد الباقي
 
 
The important books of our sunni brothers are believing that Mawla means Ola.
 
 
 
 
 
 
 
Examining Wali (Guardian)
 
 
Wali (Guardian) and Mawla (Master) are one in Arabic language. We are not just claiming without prove, but that is written in many books including the Arabic dictionary.
 
 
 
(1) Taj-ol-Aroos is an Arabic dictionary. It says Mawla means Wali.
The text is as following:
 
 
   تاج العروس ج40/ص245
 
وَرَوى ابنُ سلام عن يونس أنَّ المَوْلَى في الدِّيْن هو الوَلِيُّ وذلكَ قولهُ تعالى ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لا مَوْلَى لَهُمْ أَي لا وَلِيَّ لهُم ومنه الحديثُ   مَنْ كُنْتُ مَوْلاهُ فعليٌّ مَوْلاهُ   أَي مَنْ كنتُ وَلِيَّه وقال الشافِعِيُّ يحملُ على وَلاءِ الإسْلامِ
تاج العروس من جواهر القاموس، تأليف: محمد مرتضى الحسيني الزبيدي، دار النشر: دار الهداية، تحقيق: مجموعة من المحققين
 
 
 
 
 
(2) Tahzeeb-ol-Logha is an Arabic dictionary. Wali (Gaurdian) and Mawla (Master) are one in Arabic language.
 
 
 
    تهذيب اللغة ج15/ص323
 
باب اللام والميم
وقال الله تعالى وَإِنِّي خِفْتُ الْمَوَالِىَ مِن وَرَآئِى   مريم 4
قال الفراء هم وَرثة الرَّجل وبنو عَمِّه
قال والوَليّ والمَوْلى واحد في كلام العرب
قلت ومِن هذا قولُ النبيّ  صلى الله عليه وسلم    أيما امرأةٍ نَكَحت بغير إذْن مولاها
ورواه بعضهم وليها لأنّهما بمعنى واحد
وأخبرني المُنذريّ عن ابن فَهم عن ابن سلام عن يونس قال المولى له مواضع في كلام العرب
منها المولى في الدِّين وهو الولي وذلك قولُ الله تعالى أَمْثَالُهَا ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى
تهذيب اللغة ، تأليف: أبو منصور محمد بن أحمد الأزهري ، دار النشر: دار إحياء التراث العربي  - بيروت  - 2001م، الطبعة: الأولى ، تحقيق: محمد عوض مرعب
 
 
 
 
ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لا مَوْلَى لَهُمْ
047.011 That is because Allah is the Protector of those who believe, but those who reject Allah have no protector.
 
 
 
 
 
(3) Tafseere Sa’alabi wrote in the explanation of the above verse that Ola (having more authority to), Wali (Guardian) and Mawla (Master) are one in Arabic language
 
 تفسير الثعلبي ج6/ص206
 
سورة مريم
قوله وَإنّي خِفْتُ المَواِلىَ مِن وَرائي   قرأ عثمان ويحيى بن يعمر   خفت   بفتح الخاء والفاء وكسر التاء مشدّدا الموالي بسكون الياء بمعنى ذهب الموالي وقلّت الباقون   خفت   بكسر الخاء وضم التاء من الخوف الموالي نصباً خاف أن يرثه غير الولد وقيل خاف عليهم تبديل دين الله عزّ وجلّ وتغيير أحكامه وأن لا يحسنوا الخلافة له على أُمّته فسأل ربّه ولداً صالحاً يأمنه على أُمّته والموالي بنو العمّ وقيل الاولي والولي والمولى في كلام العرب واحد
الكشف والبيان (تفسير الثعلبي )، تأليف: أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت - لبنان - 1422هـ-2002م، الطبعة: الأولى، تحقيق: الإمام أبي محمد بن عاشور ، مراجعة وتدقيق الأستاذ نظير الساعدي
 
 
 
There are many other proofs available. We will mention the names of some of the book, you can refer there. It is written in:
 
 
Ma’ani Al Quran, Tafseere Qortabi, Qamoos (An Arabic Dictionary) 
 
 
Therefore we come to know that Wali (Guardian) is not separated from Ola (having more authority to)            
 
 
 
 
,
Examining Syed (Master)
 
 
Syed (Master) is one of the appropriate meanings of Mawla (Master). To prove that you can read the following references that have translated the word Mawla (Master) as Syed (Master) while explaining the following verse of Surah Tahreem:
 
 
 
قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ وَاللَّهُ مَوْلاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ
066.002 Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom.
 
 
 
 
(1) It is mentioned in the explanation of the above mentioned verse (066.002) that your ‘Allah is your Mawla’ means ‘Allah is your Syed (Master) and you Motawali (Custodian, administrator).’
 
 
 
 
  الكشاف ج4/ص569
 
سورة التحريم
…وعن مقاتل أنّ رسول الله صلى الله عليه وسلم أعتق رقبة في تحريم مارية وَاللَّهُ مَوْلَاكُمْ سيدكم ومتولي أموركم وَهُوَ الْعَلِيمُ بما يصلحكم فيشرعه لكم الْحَكِيمُ فلا يأمركم ولا ينهاكم إلا بما توجبه الحكمة وقيل مولاكم أولي بكم من أنفسكم فكانت نصيحته أنفع لكم من نصائحكم لأنفسكم
الكشاف عن حقائق التنزيل وعيون الأقاويلفي وجوه التأويل، تأليف: أبو القاسم محمود بن عمر الزمخشري الخوارزمي، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: عبد الرزاق المهدي
 
 
 
 
 
(2) The same thing is mentioned in the Tafseere Abi Saud in the explanation of same verse (066.002)
 
 
    تفسير أبي السعود ج8/ص266
 
التحريم 3 1
قد فرض الله لكم تحلة أيمانكم   أى شرع لكم تحليلها وهو حل ما عقده بالكفارة أو بالاستثناء متصلا حتى لا يحنث والأول هو المراد ههنا   والله مولاكم   سيدكم ومتولى أموركم   وهو العليم   بما يصلحكم فبشرعه لكم   الحكيم   المتقن في أفعاله وأحكامه فلا يأمركم ولا ينهاكم إلا حسبما تقتضيه الحكمة ة   وإذ أسر النبي إلى بعض أزواجه   وهي حفصة
إرشاد العقل السليم إلى مزايا القرآن الكريم، تأليف: أبي السعود محمد بن محمد العمادي، دار النشر: دار إحياء التراث العربي - بيروت
 
 
 
 
(3) The same thing is mentioned in Tafseere Nasfee in the Tafseer of same verse (066.002)
 
 
    تفسير النسفي ج4/ص259
 
سورة التحريم مدنية وهي اثنتا عشرة آية
والله مولاكم   سيدكم ومتولي أموركم وقيل مولاكم أولى بكم من أنفسكم فكانت نصيحته أنفع لم من نصائحكم أنفسكم   وهو العليم   بما يصلحكم فيشرعه لكم   الحكيم   فيما أحل وحرم   وإذ أسر النبي إلى بعض أزواجه   يعني حفصة
تفسير النسفي، تأليف: النسفي
 
 
 
(4) The same thing is mentioned in Rooh-o-Ma’ani in the Tafseer of same verse (066.002)
 
  روح المعاني ج28/ص149
 
والله مولاكم   سيدكم ومتولي أموركم   وهو العليم   فيعلم ما يصلحكم فيشرعه سبحانه لكم   الحكيم
روح المعاني في تفسير القرآن العظيم والسبع المثاني، تأليف: العلامة أبي الفضل شهاب الدين السيد محمود الألوسي البغدادي، دار النشر: دار إحياء التراث العربي - بيروت
 
 
 
Therfore we come to know that Syed (Master) is not separated from Ola (having more authority to).
 
 
 
 
 
Examining Motasaref Fil Amr (Prossessor, Proprietor)
 
 
 
Motasaref Fil Amr (Prossessor, Proprietor) is one of the correct and appropriate meanings of Mawla (Master).
 
 
 
You can read that in the following proofs. It is mentioned in Tafseere Kabeer, in the explanation of verse following verse (022.078) that Motasaref )Prossessor, Proprietor (is one of the meanings of Mawla (Master)
 
 
... وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ
022.078 ... and hold fast to Allah! He is your Protector - the Best to protect and the Best to help!
 
 
 
 
1)       التفسير الكبير ج23/ص66
 
هو مولاكم وسيدكم المتصرف فيكم فنم المولى ونعم البصير
التفسير الكبير أو مفاتيح الغيب، تأليف: فخر الدين محمد بن عمر التميمي الرازي الشافعي، دار النشر: دار الكتب العلمية - بيروت - 1421هـ - 2000م، الطبعة: الأولى
 
 
Swa’eq-ol-Muhreqa has almost indicated the same point and in addition he counts Motasaref )Prossessor, Proprietor) from the meanings of Mawla (Master)
 
 
الصواعق المحرقة على أهل الرفض والضلال والزندقة ج1/ص107
أن معنى الولي ما ذكروه بل معناه الناصر لأنه مشترك بين معان كالمعتق والعتيق والمتصرف في الأمر والناصر والمحبوب
الصواعق المحرقة على أهل الرفض والضلال والزندقة، تأليف: أبو العباس أحمد بن محمد بن علي ابن حجر الهيثمي، دار النشر: مؤسسة الرسالة - لبنان - 1417هـ - 1997م، الطبعة: الأولى، تحقيق: عبد الرحمن بن عبد الله التركي - كامل محمد الخراط
 
 
 
Hence, there are more proves available for that. Therefore Syed (Master) is not separated from Ola (having more authority to).
 
 
 
 
 
 
 
 
Examining Motawali Fil Amr (Custodian)
 
 
Motawali (custodian) is one of the correct and suitable meanings of Mawla (Master).  It mentioned in Tafeere Wahedi in the explanation of the following verse (022.078 ) that Mawla (Master) means helper and Motawali (costodian)
 
 
 
 
... وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ
022.078 ... and hold fast to Allah! He is your Protector - the Best to protect and the Best to help!
 
 
 
 
تفسير الواحدي ج2/ص742
هو سماكم   أي الله تعالى سماكم   المسلمين من قبل   أي من قبل القرآن في سائر الكتب   وفي هذا   يعني القرآن   ليكون الرسول شهيدا عليكم   وذلك أنه يشهد لمن صدقه وعلى من كذبه   وتكونوا شهداء على الناس   تشهدون عليهم أن رسلهم قد بلغتهم وقوله   واعتصموا بالله   أي تمسكوا بدينه   هو مولاكم   ناصركم ومتولي أموركم   فنعم المولى ونعم النصير
الوجيز في تفسير الكتاب العزيز، تأليف: علي بن أحمد الواحدي أبو الحسن، دار النشر: دار القلم , الدار الشامية – دمشق , بيروت – 1415، الطبعة: الأولى، تحقيق: صفوان عدنان داوودي
 
 
(1) It mentioned in Tafeere Qurtabi in the explanation of the following verse (003.150) that Mawla (Master) means Motawali (costodian), helper and protector.
 
بَلِ اللَّهُ مَوْلاكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ
003.150 Nay, Allah is your protector, and He is the best of helpers.
 
 
 تفسير القرطبي ج4/ص232
 
ال عمران 149 150
لما أمر الله تعالى بالاقتداء بمن تقدم من أنصار الأنبياء حذر طاعة الكافرين يعني مشركي العرب أبا سفيان وأصحابه وقيل اليهود والنصارى وقال علي رضي الله عنه يعني المنافقين في قولهم للمؤمنين عند الهزيمة ارجعوا إلى دين آبائكم   يردوكم على أعقابكم   أي إلى الكفر   فتنقلبوا خاسرين   أي فترجعوا مغبونين ثم قال   بل الله مولاكم   أي متولي نصركم وحفظكم إن أطعتموه وقرئ بل الله بالنصب على تقدير بل وأطيعوا الله مولاكم
الجامع لأحكام القرآن، تأليف: أبو عبد الله محمد بن أحمد الأنصاري القرطبي، دار النشر: دار الشعب – القاهرة
 
 
 
 
(2) Lesan-ul-Arab (Arabic Dictionary) implied to this meaning by mentioning this Hadith: if a women get married without the permission of his Mawla (Master) his matrimony is invalid. In another Hadith it is mentioned without the permission of his Motawali (custodian).
 
 
 
 لسان العرب ج15/ص407
... قال و الولاية على الإيمان واجبة ( والمؤمنون والمؤمنات بعضهم أولياء بعض ) ولي بين الولاية و وال بين الولاية و الولي ولي اليتيم الذي يلي أمره ويقوم بكفايته وولي المرأة الذي يلي عقد النكاح عليها ولا يدعها تستبد بعقد النكاح دونه وفي الحديث أيما امرأة نكحت بغير إذن مولاها فنكاحها باطل وفي رواية وليها أي متولي أمرها
لسان العرب، تأليف: محمد بن مكرم بن منظور الأفريقي المصري، دار النشر: دار صادر - بيروت، الطبعة: الأولى
 
 
 
(3) Tajul Aroos (Arabic Dictionary) has almost mentioned the same hadith.
 
 
    تاج العروس ج40/ص245
أَيْضاً   الوَلِيُّ   الذي يَلِيَ عَلَيك أَمْرَكَ وهما بمعْنًى واحِدٍ ومنه الحديثُ   أَيُّما امْرأَةً نَكحَتْ بغيرِ إِذْنِ مَوْلاها   ورَواهُ بعضُهم بغير إذْنِ وَلِيِّها
تاج العروس من جواهر القاموس، تأليف: محمد مرتضى الحسيني الزبيدي، دار النشر: دار الهداية، تحقيق: مجموعة من المحققين
 
 
 
(4) It mentioned in Tafeere Beizawi in the explanation of the following verse (009.051) that Mawla (Master) means helper and Motawali (custodian).
 
 
قُلْ لَنْ يُصِيبَنَا إِلا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلانَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
009.051 Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector": and on Allah let the Believers put their trust.
 
 
 
 تفسير البيضاوي ج3/ص150
 
خطبة الكتاب
قل لن يصيبنا إلا ما كتب الله لنا   إلا ما احتصنا بإثباته وإيجابه من النصرة أو الشهادة أو ما كتب لأجلنا في اللوح المحفوظ لا يتغير بموافقتكم ولا بمخالفتكم وقرئ < هل يصيبنا > و < هل يصيبنا > وهو من فيعل لا من فعل لأنه من بنات الواو لقولهم صاب السهم يصوب واشتقاقه من الصواب لأنه وقوع الشيء فيما قصد به وقيل من الصواب   هو مولانا   ناصرنا ومتولي امورنا   وعلى الله فليتوكل المؤمنون   لأن حقهم أن لا يتوكلوا على غيره   قل هل تربصون بنا   تنتظرون بنا   إلا إحدى الحسنيين   إلا إحدى العاقبتين
تفسير البيضاوي ج4/ص145
الطاعات لما خصكم بهذا الفضل والشرف   واعتصموا بالله   وثقوا به في مجامع اموركم ولا تطلبوا الإعانة والنصرة إلا منه   هو مولاكم   ناصركم ومتولي أموركم   فنعم المولى ونعم النصير   هو إذ لا مثل له سبحانه في الولاية والنصرة بل لا مولى ولا نصير سواه في الحقيقة عن النبي عليه الصلاة والسلام
تفسير البيضاوي، تأليف: البيضاوي، دار النشر: دار الفكر – بيروت
 
 
 
 
(5) It mentioned in Tafeere Abi Sa’ood in the explanation of the following verse (066.002) that Mawla (Master) means Motawali (custodian).
 
 
 
 
قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ وَاللَّهُ مَوْلاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ
066.002 Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom.
 
 
 
 
  تفسير أبي السعود ج8/ص266
 
التحريم 3 1
قد فرض الله لكم تحلة أيمانكم   أى شرع لكم تحليلها وهو حل ما عقده بالكفارة أو بالاستثناء متصلا حتى لا يحنث والأول هو المراد ههنا   والله مولاكم   سيدكم ومتولى أموركم   وهو العليم   بما يصلحكم فبشرعه لكم   الحكيم   المتقن في أفعاله وأحكامه فلا يأمركم ولا ينهاكم إلا حسبما تقتضيه الحكمة
تفسير أبي السعود ج8/ص208
... فاليوم لا يؤخذ منكم فدية   فداء وقرئ تؤخذ بالتاء   ولا من الذين كفروا   أى ظاهرا وباطنا   مأواكم النار   لا تبرحونها ابدا   هي مولاكم   أى أولى بكم وحقيقته مكانكم الذى يقال فيه هو أولى بكم كما يقال هو مئنة الكرم اى مكان لقول القائل إنه لكريم أو مكانكم عن قريب من الولى وهو القرب أو ناصركم على طريقة قوله تحية بينهم ضرب وجيع
أو متوليكم تتولاكم كما توليتم موجباتها   وبئس المصير   أى النار
إرشاد العقل السليم إلى مزايا القرآن الكريم، تأليف: أبي السعود محمد بن محمد العمادي، دار النشر: دار إحياء التراث العربي – بيروت
 
 
 
 
(6) It mentioned in Tafeere Kashaf in the explanation of the following verse (002.286) that Mawla (Master) means Motawali (custodian)…
 
 
… أَنْتَ مَوْلانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
002.286 … Thou art our Protector; Help us against those who stand against faith."
 
 
 الكشاف ج1/ص360
 
سورة البقرة
... ولا تحمل علينا إصرا
مولانا
سيدنا ونحن عبيدك او ناصرنا او متولي امورنا
فانصرنا
فمن حق المولى ان ينصر عبيده أو فإن ذلك عادتك أو فإن ذلك من امورنا التي عليك توليها وعن ابن عباس
155   أن رسول الله  صلى الله عليه وسلم  لما دعا بهذه الدعوات قيل له عند كل كلمة قد فعلت
وعنه عليه الصلاة والسلام
الكشاف عن حقائق التنزيل وعيون الأقاويلفي وجوه التأويل، تأليف: أبو القاسم محمود بن عمر الزمخشري الخوارزمي، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: عبد الرزاق المهدي
 
 
 
 
(7) It mentioned in Tafeere Nafsi in the explanation of the following verse (002.286) that Mawla (Master) means Motawali (custodian)…
 
 
… أَنْتَ مَوْلانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
002.286 … Thou art our Protector; Help us against those who stand against faith."
 
 
 
 
 
 
 
 
 تفسير النسفي ج1/ص140
 
البقرة   285 _ 286
... وارحمنا   بتثقيل ميزاننا مع افلاسنا أو الأول من المسخ والثاني من الخسف والثالث من الغرق   أنت مولانا   سيدنا ونحن عبيدك أو ناصرنا أو متولى أمورنا   فانصرنا على القوم الكافرين   فمن حق المولى أن ينصر عبيده فى الحديث من قرأ آمن الرسول إلى آخره فى ليلة كفتاه وفيه من قرأهما بعد العشاء الآخرة أجزأتاه عن قيام الليل ويجوز أن يقال قرأت سورة البقرة أو قرأت البقرة لما روى عن على رضى الله عنه خواتيم سورة البقرة من كنز تحت العرش وقال بعضهم يكره ذلك بل يقال قرأت السورة التى تذكر فيها البقرة والله أعلم
تفسير النسفي، تأليف: النسفي
 
 
 
 
 
(8) It mentioned in Tafeere Nisaboori in the explanation of the following verse (057.015) that it is saind Mawla (Master) means Motawali (custodian)…
 
 
فَالْيَوْمَ لا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَلا مِنَ الَّذِينَ كَفَرُوا مَأْوَاكُمُ النَّارُ هِيَ مَوْلاكُمْ وَبِئْسَ الْمَصِيرُ
057.015 This Day shall no ransom be accepted of you, nor of those who rejected Allah." Your abode is the Fire: that is the proper place to claim you: and an evil refuge it is!"
 
 
 
  تفسير النيسابوري - (ج 2 / ص 197)
 
...{ واغفر لنا } بشواهد هويتك { وارحمنا } برفع البينونة من بيننا { أنت مولانا } وولينا في رفع وجودنا وناصرنا في نيل مقصودنا { فانصرنا على القوم الكافرين } بجذبات عنايتك وأعنا في المصير إليك على قمع كفار الأثنينية التي تمنعنا من وحدتك ...
تفسير النيسابوري - (ج 7 / ص 125)
... { فاليوم لا يؤخذ منكم } أيها المنافقون { فدية } قيل أي توبة والأولى العموم ليشمل كل ما يفتدى به { ولا من الذين كفروا } في الظاهر . فالحاصل أنه لا فرق بين الذين أضمروه فإن كلا منكم { مأواكم النار هي مولاكم } وقيل : المراد أنها تتولى أموركم كما توليتم في الدنيا أعمال أهل النار وقيل : أراد هي أولى بكم ...
الكتاب : تفسير النيسابوري, المؤلف : النيسابوري
 
 
 
(9) It mentioned in Tafeere Jalalein in the explanation of the following verse (002.286) that Mawla (Master) means Syed and Motawali (custodian)
 
 
… أَنْتَ مَوْلانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
002.286 … Thou art our Protector; Help us against those who stand against faith."
 
 
 
   تفسير الجلالين - (ج 1 / ص 292)
 
{ رَبَّنَا وَلاَ تُحَمّلْنَا مَا لاَ طَاقَةَ } قوّة { لَنَا بِهِ } من التكاليف والبلاء { واعف عَنَّا } امح ذنوبنا { واغفر لَنَا وارحمنا } في الرحمة زيادة على المغفرة { أَنتَ مولانا } سيدنا ومتولي أمورنا { فانصرنا عَلَى القوم الكافرين } بإقامة الحجة والغلبة في قتالهم فإنّ من شأن المولى أن ينصر مواليه على الأعداء ، وفي الحديث « لما نزلت هذه الآية فقرأها صلى الله عليه وسلم قيل له عقب كل كلمة : قد فعلت » .
تفسير الجلالين - (ج 3 / ص 285)
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (51)
{ قُلْ } لهم { لَّن يُصِيبَنَآ إِلاَّ مَا كَتَبَ الله لَنَا } إصابته { هُوَ مولانا } ناصرنا ومتولّي أمورنا { وَعَلَى الله فَلْيَتَوَكَّلِ المؤمنون } .
الكتاب : تفسير الجلالين,المؤلف : المحلي والسيوطي
 
 
 
 
 
Therfore Motawali Fil Amr )Custodian, administrator( is not separated from Ola (having more authority to).
 
All the meanings are omitted now. The only remaining meaning of Mawla (Master) is Ola (having more authority to). This is a comprehensive meaning for Mawla (Master) from every angle which covers all the correct meanings. There is a Hadith reported in Saheeh Muslim: Slave should not say to his owner Mawlaye (My Master) because Allah is your Mawla (Master). This Hadith clarifies that Mawla has no meaning except than Ola (having more authority to) The text of Hadith is as following:
 
 
صحيح مسلم ج4/ص1764
وحدثنا أبو بكر بن أبي شيبة وأبو كريب قالا حدثنا أبو معاوية ح وحدثنا أبو سعيد الأشج حدثنا وكيع كلاهما عن الأعمش بهذا الإسناد وفي حديثهما ولا يقل العبد لسيده مولاي وزاد في حديث أبي معاوية فإن مولاكم الله عز وجل
صحيح مسلم، تأليف: مسلم بن الحجاج أبو الحسين القشيري النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: محمد فؤاد عبد الباقي
 
 
 
 
In The Context of Hadeth of Ghadeer:
 
Prophet (P.B.U.H) says these words: “Do not I have more authority over the believers than themselves?"
 
In other words Prophet (P.B.U.H) said: “Am I not ‘Ola’ (have more authority to) over the believers more than themselves?"
After it, these are the following words: Who’s Mawla (Master) I am, Ali is his Mawla (Master)...”
 
This is very clear proof which is apparent in the words of Prophet (P.B.U.H), no need of giving any reference of book that Prophet (PB.UH) has expressed the correct meaning in his own words. The exactly correct and perfect meaning of Mawla (Master) is Ola (have more authority to)
 
 
 
The following text is mentioned in previous pages:
 
 
It is reported in Sunan Nesai Al Kobra Prophet (P.B.U.H) said in Ghadeere Khum while he was standing:
“Do not I have more authority over the believers than themselves? /am I not closer to the believers than themselves?”
Then Prophet (P.B.U.H) raises Ali’s hand and says:
 
 
“Who’s Mawla (Master) I am, Ali is his Mawla (Master). O Allah love him who loves Ali, be hostile to him who is hostiles Ali.”
The text is as following:
 
سنن النسائي الكبرى ج5/ص134
…أن رسول الله  صلى الله عليه وسلم  قال يوم غدير خم ألستم تعلمون أني أولى بالمؤمنين من أنفسهم وهو قائم ثم أخذ بيد علي فقال من كنت مولاه فعلي مولاه اللهم وال من والاه وعاد من عاداه
السنن الكبرى، تأليف: أحمد بن شعيب أبو عبد الرحمن النسائي، دار النشر: دار الكتب العلمية - بيروت - 1411 - 1991، الطبعة: الأولى، تحقيق: د.عبد الغفار سليمان البنداري , سيد كسروي حسن
 
 
 
 
If Prophet (P.B.U.H) did not mean the meaning which he (PB.UH) mentioned in the beginning of his saying, this mean Prophet’s first sentence is not related to other one while we know Prophet (PBU.H) was the most eloquent personality ever spoke in Arabic. He never made any mistake in speaking Arabic.
 
 
Therefore Mawla (Master) means Ola (having more authority to, being more worthy to / deserving to and closer to).
It means to whoever Prophet (PB.UH) is Master in every angle of his/her life (weather it is social life or it is personal life etc. He/she is completely under the order of Prophet) similarly Imam Ali is his Mawla like Prophet (P.B.U.H).
 
 
 
 
 
Conclusion:
After such a long discussion, we proved it for you only from your books while most of the references were mentioned in brief. We proved the Imamate of Imam Ali from Quran and these are not only verses that indicate the Imamate of Imam Ali rather there are many verses of Quran about the Imamate and superiority of Imam Ali. Imam Ali is the true successor of Prophet, nominated by Allah through Prophet. Imam Ali is not false successor like the false caliphs who usurped the right of Imam Ali (P.B.U.H) after the Prophet (P.B.U.H) had passed away.
 
 

 


Why Ahl Bayt’s Name Is Not Mentioned In Holy Quran?
__________________________________________________
 
 
 
 
It is possible that one may ask, that although at times the Ahl Bayt and specially Imam Ali has been pointed out, but why still did not Allah mention it even once in the Quran, which would have made life easier for a lot of the Muslim nation?
 
 
 
  • The Quran is a Universal book, which does not mention the minute details, therefore God has sent a prophet along with the book who shall teach the people the book and speak of its secrets, and convey his messages, and point out the facts. So what the prophet mentions is the authority for the Muslim nation
 
 
 
Abu Basir says: he narrates from Imam Sadiq regarding the ayah surah nisa verse 59,
 
 
 
 
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأمْرِ مِنْكُمْ ...
004.059 O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you…
 
 
 
That Imam Sadiq says, Olil Amr is Ali Ibn Abi Talib, Hassan and Hussain, I said: the people say why the names of Ali and his progeny are not mentioned in the Quran? He said: “it is revealed in the Quran to offer prayer every day, but does it mention the amount of Rak’at in the Quran? The numbers of Rakats were told to the prophet and he narrated it to the people. Likewise Khums, when Allah mentions that the Muslims have to pay the Zakat, but does it mention the amount of the money to be paid, that too was told by the prophet to the people, the Ayah of Hajj was revealed and nowhere in the Quran does it mention on how many times do we have to circumambulate the Kabah, no, that too was told the people by the prophet. So the ayah mentioned was revealed in affirmation of the Imamatee of Ali, Hassan and Husain and the prophet defined and told the people the meaning of the verse, and he told about Ali: Who ever I am the leader of; Ali too is the leader of them.
 
 
 
Prophet (P.B.U.H) said: I recommend you not to let go off any of these two, the book of God and the Ahl Bayt.
 
 
 
سنن الترمذي ج5/ص662
باب مناقب أهل بيت النبي (ص)عن جابر بن عبد الله قال رأيت رسول الله (ص)في حجته ... يقول يا أيها الناس إني قد تركت فيكم ما إن أخذتم به لن تضلوا كتاب الله وعترتي أهل بيتي
الجامع الصحيح سنن الترمذي، تأليف: محمد بن عيسى أبو عيسى الترمذي السلمي، دار النشر: دار إحياء التراث العربي - بيروت
 
 
 
 
Had the Prophet not mentioned in the traditions who the Ahl bayt? Yes he did. Allah affirms the word of his Prophet in the holy book in the 33rd verse of the 33rd Sur’ ah.  Thus only Ali, Hassan, Husain and Fatima were the Ahl Bayt, and also at another place the Prophet gathered with them under a cloak saying: O Lord! For every prophet there have been companions and confidantes, these are my progeny and my people.
 
 
الدر المنثور ج6/ص604
وأخرج ابن جرير وابن أبي حاتم والطبراني عن أبي سعيد الخدري رضي الله عنه قال قال رسول الله  صلى الله عليه وسلم  نزلت هذه الآية في خمسة في وفي علي وفاطمة وحسن وحسين   إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا  
الدر المنثور، تأليف: عبد الرحمن بن الكمال جلال الدين السيوطي، دار النشر: دار الفكر - بيروت - 1993 الدر المنثور، تأليف: عبد الرحمن بن الكمال جلال الدين السيوطي، دار النشر: دار الفكر - بيروت - 1993
 
 

 

  •  One of the reasons of not mentioning the names of the Ahl Bayt maybe that God wanted to test the Muslim nation with this and wanted to see who comes out successful in the end. To explain this we need to explain a few points:
 
 
 
1. God has promised, I shall test all people and all nations, and has also pointed out to this fact in different places of the Quran.
 
 
 
2. The way God tests his creations had been different in different cases, for instance sometimes with the creation of Adam God asked the Angels to prostrate and so they were tested in this manner, and then some were tested by ordering not to fish on Sundays like in the case of Jews, and so in the end God shall test every one with different conditions.
 
 
 
3. One of the ways that God test his people is by how they follow their Prophet. There are some ways God tests the people:
 
  • The prophet is introduced to the people from God, his rank his position, and the respect and authority he has been granted by God
 
  • And then God commands the people to abide by the teaching of the prophet
 
 
 
4. By not mentioning the names of the Imams in the Quran, Allah has tested the Muslims to see how many of them are the real abiders to the word of their lord and which of them are the misguided
 
 
 
  • The late Syed Abdul Husain Sharf-udeen in his book ‘Falsafe al misaaq wal wilayah’, when answering this question mentions, ‘Arabs or to be specific Quraysh had understood the fact that when the Prophet of Islam wanted Islam to progress into different parts of the society, he had no option to kill a few of the people who were in his way, and for this act he had used Ali in more than one places, now the Arabs were looking for a payback and who better than Ali, when the Prophet has passed away the people had taken their revenge by trying to destroys Ali’s social life.
 
On the other hand, when they had seen how close Imam Ali was to the prophet, it was only but natural that they become jealous, after the Prophet passed away was the time when they could easily seek their revenge.
 
 
The Arabs were well aware that when the prophet passes away, the caliphate would be handed over to the household of the prophet, i.e. the Bani Hashim and in it shall to proceed, this was to many of the Arabs not acceptable and they long before the prophet died had planned to snatch this right form the Ahl bayt, on one of the occasions we find Umar as saying to ibn abbas “Quraysh does not wish that prophet-hood and Imamatee both be granted to Bani Hashim”.
 
By having understood these matters we understand that the concept of Imamatee was a very difficult concept for the prophet to convey to the people, on one side it was part of the basis of religion, because the prophet had to leave a successor behind and on the other hand we had people who were influential in Quraysh and were not ready to swear allegiance to Ali Ibn Abi Talib. Allah had known that these people would do anything they possibly could to get their way done, be it even editing the Quran, and erase from it even the most basic of verses. So in this case we understand that the Prophet during his life time had insisted on the caliphate of Ali after his demise, but Allah had not bought the names of the Ahl bayt in the Quran to protect it from harm of the people.
 
 
The signs of them turning their faces away from the prophet were visible in the last days of the prophets life, first when a group had planned to kill the prophet on the night of the Aqabah, on Thursday a few days before the passing away of the prophet, certain people did not allow the prophet to write his will because they believed that if the prophet were to write the will he would clearly state Ali as his successor and his household to be the rightful heirs. The third event where we can clearly see is that when the prophet had asked a certain few to go with Osama and join Zaid to fight against the Romans, they wouldn’t leave just because they thought that in their absence the caliphate shall be granted to Ali and they would miss the chance of ruling the growing Islamic empire.
 
 
So when Allah had decided not to mention the names of the Ahl Bayt in the Quran, the task was left upon the Prophet of Islam to pass this message to the true followers, and show the people his descendant, in the 23 years of Islamic propagation the Prophet would introduce Imam Ali as his heir and the caliph of Muslims after him. The example which we have here to show is when the Prophet had invited his near kin for dinner on the 3rd night of propagation, the prophet clearly mentioned that: “This Ali – my brother is my successor therefore listen to what he has to say and obey him.”
 
 
This is the procedure how the prophet conveyed the message of Allah about the caliphate of the Holy house hold, this way the message was also conveyed and the Quran was also protected from the vice of the evil.
Holy Quran says:
 
 
016: 44 with clear signs and Books (We sent the Messengers). and we have also sent down unto You (O Muhammad ) the Reminder and the advice (the Qur'ân), that You may explain clearly to men what is sent down to them, and that they may give thought.
 
 
 

Who Are the “Ūli’ l-’Amr”?
______________________
 
 
Concerning the “Ūli’ l-’Amr” the opinion of the Ahl ul-Sunna is unsupported by proofs. They claim that Ūli’ l-’Amr means the ruler! What if the ruler is unjust? What if he is not an expert in religious affairs? What if he is a slave of material desires? Is obedience obligatory towards him even if he himself disobeys his Lord? Such a situation creates contradictions. However, all these things are beyond the scope of our discussion.
 
 
As Umar ibn al-Khattab said, “Two muta’as (Muta’a of Hajj and Muta’a of women) were permitted in the time of the Holy Prophet (S), I prohibit both.” Hence those who consider Allah (S.w.T.) and the Prophet (S) as Ūli’ l-’Amr would regard Muta’a as Halāl. But if they also wish to obey Umar ibn al-Khattab, it will create a contradiction.
 
 
 
 Love of ‘Ali (A.S.) Commanded By Allah (S.W.T.), and Muawiya’s Stance
 
Muawiya considered it obligatory to fight ‘Ali (a.s.) whereas the Holy Prophet (S) had made it Harām. The Prophet (S) said, “War against ‘Ali (a.s.) is war against me.” Muawiya used to order people to hate ‘Ali (a.s.) while the Holy Prophet (S) made ‘Ali’s love obligatory and Allah (S.w.T.) made the love of ‘Ali (a.s.) the compensation of the Prophetic message. The Holy Qur’an says,
 
 
 
“Say: I do not ask of you any reward for it but the love of my near relatives.”
(Surah Ash-Shūrā 42:23)
 
 
On the basis of this, the result of the obedience of Allah (S.w.T.) and His Prophet (S) would be love for ‘Ali (a.s.). To consider Muawiya as Ūli’ l-’Amr would necessitate hatred for ‘Ali (a.s.), and in this case too a contradictory situation would arise.
 
 
 
The Term ‘Ūli’ l-’Amr’ Is Not Restricted to a Particular Group
 
 
To consider the command of obedience of Ūli’ l-’Amr to be restricted to a particular group is against the import of the Qur’anic ayat. This is because Allah (S.w.T.) has not ordered the obedience of Ūli’ l-’Amr separately: He has included the obedience of Ūli’ l-’Amr alongwith that of the Holy Prophet (S). Thus the obedience of Ūli’ l-’Amr is the obedience of the Holy Prophet (S). There is no difference between the obedience of the Prophet (S) and the obedience of Ūli’ l-’Amr. The obedience of the Holy Prophet (S) and the Ūli’ l-’Amr is compulsory upon everyone. It is not restricted to a few people. If we consider Ūli’ l-’Amr to include all types of rulers it would not be correct. Ūli’ l-’Amr are those who are purified from every kind of mistakes and sins: So that they could be obeyed without any reservations.
 
 
 
Are the Religious Scholars Ūli’ l-’Amr?
 
Some scholars claim that by Ūli’ l-’Amr is meant the religious leaders (Ālims). But, the Ālims are not infallible (Masūm). All the Ālims are prone to commit mistakes. That is the reason why there are differences in the religious rulings. Secondly infallibility is an inward quality which cannot be perceived by the people. That is the reason why the Ūli’ l-’Amr could only be designated by Allah (S.w.T.) and appointed by the Holy Prophet (S).
 
 
 
The Twelve Imams Are Ūli’ l-’Amr
 
 
 
Numerous books of the Sunnis as well as Shia record traditions that the Ūli’ l-’Amr are the Twelve Imams. The following tradition is regarded as authentic by the Sunnis as well as the Shias.
 
 
What the Holy Prophet (S) Says Regarding Ūli’ l-’Amr
 
Jabir ibn Abdullah Ansari (a.r.) reports, “I asked the Holy Prophet (S) that I know Allah (S.w.T.) and His Prophet (S), but I do not know the Ūli’ l-’Amr.” The Holy Prophet (S) replied,:
 
 
“They are my Caliphs, O! Jabir, and Imams of the Muslims after me. The first of them is ‘Ali ibn Abi Talib (a.s.), then Hasan, then Husain, then ‘Ali ibn Husain, then Muhammad bin ‘Ali known in the Tawrat as Al-Baqir, thou wilt shortly meet him O Jabir; so when you meet him, convey to him my Salām; then Ja’far ibn Muhammad, then Musa bin Ja’far, then ‘Ali bin Musa, then Muhammad bin ‘Ali, then ‘Ali ibn Muhammad, then Hasan bin ‘Ali, then my name sake and one having my kunniyat. They are the decisive argument of Allah on this earth and the mainstay of His religion among mankind. The last of them is the one whom Allah will give victory over the east of the earth and the west; and it is he who will disappear from his Shias and friends. A long concealment, during which no one will remain firm in the belief of his Imamat except those whose hearts Allah has tested for faith.” Jabir (a.r.) asked, “Will his Shias derive benefit from him during his concealment?” “Yes”, said the Apostle of Allah, “By him Who raised me up with Prophethood,verily they will obtain light from his ‘Nūr’ and will benefit by his Wilāyat during his concealment, like people derive benefit from the sun when it is covered with clouds.”
 
(Yanabiul Mawaddah)
 
So, it could be concluded from this tradition that the obedience of the Holy Ahl ul-Bayt (a.s.) is equivalent to the obedience of Allah (S.w.T.). Those interested in more details can refer to the book ‘Ghayatul Marām’. In the fifty-ninth chapter of this book, four traditions from the Sunni sources and fourteen from the Shia sources are mentioned. In the same book, in the 121st chapter, four traditions from the Sunni books and twenty-eight from the Shia sources are recorded.
 
 
 
Obedience of the Just Mujtahid
 
 
 
Now we can say that during the Major occultation the obedience of a qualified Mujtahid is also compulsory. His obedience is actually the obedience of Imam az-Zaman (a.s.). Imam (a.s.) says,
 
 
“Look carefully at those people who relate our traditions with deliberation upon our permitted and prohibited things, and know our precepts and commandments. Select one of them for adjudication, since I have appointed such a person for the said task. If his verdict is rejected then it is as if the command of Allah is deemed light and our ordinance refuted. Certainly the one who refutes our ordinance has refuted the ordinance of Allah. Verily such a person has stepped into the boundary of Shirk (Polytheism).”
(al-Kāfi)
 
 
 
The Faqih Who Deserves to Be Followed
 
One of the conditions of a Faqih is that he should be free from worldly desires. He should not be in pursuit of material benefits and worldly honour. The Faqih who is free from such weaknesses is fit to be followed even if there are people more pious (in performing good deeds) than him. In this regard the great scholar Shaykh Ansari quotes a tradition from Imam Hasan Askari (a.s.) in his book ‘Ihtijāj’.
 
 
“And among jurists (Fuqaha) those who protect themselves (from sins), guard their religion, defy their carnal desires and are obedient to their Master, it is incumbent upon the people to follow them. Such characteristics are found only in a few of them and not all.”
 
 
 
 
Obeying Parents Is Obeying Allah (S.W.T.)
 
Obedience to parents is obedience to Allah (S.w.T.). To obey parents and not to cause them any kind of distress or discomfort is of extreme importance. This importance can be judged by the fact that in the Holy Qur’an, Allah (S.w.T.)’s command to serve Him is immediately followed by His command to treat parents with gentleness and humility.
 
“And your Lord has commanded that you shall not serve (any) but Him; and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) ‘Uff’ nor chide them, and speak to them a generous word. And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.”
 
(Surah al-‘Isrā’, 17:23-24)
 
 
Parents Cannot Restrain from Obligatory Acts Nor Can They Compel You to Commit the Prohibited
 
It should be known that the parents are not the absolute authority upon all the affairs of Harām and Halāl. Their authority is restricted by the dual dictum, that they must not prohibit a Wajib thing and nor should order something Harām. If a situation demands the parents have to be disobeyed in absolute obedience to the commands of Allah (S.w.T.) and His Prophet (S).
 
“And We have enjoined on man goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them; to Me is your return, so I will inform you of what you did.”
(Surah Al-’Ankabūt 29:8)
 
Obedience to parents is highly stressed so that they may not be caused even the slightest discomfort by the disobedience of their children. It is totally prohibited by the Qur’an. Thus if the disobedience of the parents would incur their wrath then it is compulsory for the children to obey them.
 
 
Sometimes the parents may disallow something or order their children to do something. But if the child does not obey they are not angry. In such cases it is permitted for the child to follow his choice. For example the parents refrain their son to proceed on a journey that would cause hardship. But they do not mind if he insists on it. In this case it is Mubah for the son to go on this journey. However if this journey would cause the anger of one’s parents, it is a journey of sin and during this journey one has to pray Salāt as complete (not Qasr) and also observe the obligatory fasts.
 
Obedience of the Husband Is Wajib upon the Wife
 
The Almighty Allah (S.w.T.) and the Holy Prophet (S) have commanded the wife to obey her husband. The Holy Qur’an informs,
 
“Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded.”
(Surah an-Nisā’ 4:34)
 
Allah, the Almighty has given men superiority over women and appointed them as the protectors of women. This is due to the fact that men have been provided by Allah (S.w.T.) with many qualities in great measure as compared to women, like strength, bravery etc. Further they spend their wealth upon their women. So the best women are those who are loyal to their husbands and obedient to their commands. They protect his property and their own chastity in the absence of their husbands. The Holy Prophet (S) has also said,
“Prostration of a human for another human being is not permitted. (If it had been) I would have ordered the wife to prostrate before her husband.”
 
(Wasa’il ul-Shia)
 
 
Dignity in the Marital Affairs
 
Numerous traditions emphasise that women should be obedient to their husbands. Apart from this, women should know that it is highly recommended that they please their husbands in all matters. It is the best worship of a woman. However to satisfy the sexual desires of the husband is absolutely Wajib according to the consensus of the scholars.
 
Similarly the husband’s permission is required by the wife if she intends to go out. Even if she goes to visit her relatives or parents it is obligatory for her to seek the husband’s permission. If she leaves the husband’s house without his permission, the angels curse her till she returns.
 
Non-Essential Expenses Should Have the Prior Sanction of the Husband
 
Apart from the necessary expenses, the wife should obtain the husband’s permission for other things even if she wants to spend from her personal wealth. But in case of obligatory expenses she does not need the husband’s permission: For example, Hajj, Zakat, Khums and even for spending upon her parents. Even if the husband restrains her she must carry out these obligations. If a woman obeys her husband to please Allah (S.w.T.), she has undoubtedly obeyed the Divine commands and the instructions of the Holy Prophet (S). It is certainly the best worship for a woman.
 
Referring to the Unjust Ruler Is Not Allowed
 
So far, we have seen that obedience to Allah (S.w.T.) is obligatory and so is the obedience to the Holy Prophet (S) and his Twelve Successors (Imams a.s). and whoever else Allah (S.w.T.) has ordered to obey. Their obedience is also a must i.e. of the Fuqaha, in case of religious matters. It is absolutely ‘Harām’ to appeal for justice in the courts of the unjust rulers. Referring to them is the same as seeking the help of Satan. Whatever benefit is derived through such cases is also Harāmeven if one is the rightful claimant. Imam Ja’far as-Sadiq (a.s.) says,
 
 
“If one files a suit of law in the court of a ruler, even if the plaintiff is on the right, his claim would tantamount to his making Satan (false deity) his judge. And whatever he gets through this Judgement is Harām even though it was from his rights.”
 
“...then if you quarrel about anything, refer it to Allah and the Apostle...”
(Surah an-Nisā’ 4:59)
 
 The Religious Scholar Who Does Not Practise Piety is Not to Be Followed
 
Like it is prohibited to seek the counsel of the unjust ruler even if one is on the right; in the same way it is not allowed to seek religious advice from the scholars who pursue material wealth and worldly honour. The qualifications of a Faqih have been mentioned in the foregoing pages. Anyone who does not fulfill these qualities is not to be followed. It is Harām to refer to them. A couple of traditions are quoted below in this regard.
 
 
 Religious Leaders Who Worship the World are Bandits On the Highway to Allah (S.w.T.)
 
It is narrated from Imam Ja’far as-Sadiq (a.s.): “When you see a religious scholar in love of this world, do not consider him religious. Certainly one who loves an object, his condition and disposition is like that of his beloved. (It means that one who loves this world will not care for the Hereafter). Allah revealed upon Hazrat Dawūd (a.s.) :
“O Dawūd do not make an Ālim an intermediary between you and Me, who is involved in the love of this world. He will hinder you from My path (i.e. he will make you too a worshipper of the world like himself). Certainly such Ālims are bandits who waylay the people approaching My abode. The least that I would do to them is that I shall remove from their hearts the love of conversation with Me and sweetness too.”
(al-Kāfi)
 
 
 
A Faqih Should Only Be for Allah (S.w.T.)
 
Imam Muhammad Baqir (a.s.) states,
 
“If one obtains knowledge in order to become conceited or to argue with the foolish people or to obtain wealth or to attract people towards himself then he has certainly made the Fire his abode. Verily, acquisition of wealth is not permitted but for ones own family (needs).”
(al-Kāfi)
Edited by TheIslamHistory

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______________________________________________________________________
I repeated the above reply, on Concerning Uli al amr, for the Audience to the the full picture of the analysis and be able to comprehend with that I put forward. I hope the Audience Will benefit from this and acquire the knowledge, which I laid out here on the large spectrum of truth. May Allah Guide us all. Now dear JustTheTruth, concerning you, This is the Edited version of My last long answer on the Thread "Appointing a Successor" I have added Additional Information to Encounter your well-known Objections and Counters on this issue. As you can see we have laid a very large amount of Sunni Literature no one can deny. In your Case Sadly, You have no Interest to learn, but rather you here to justify your views (Not proven till today) to Simply "prove" that you are right, And you are not here to listen to me or Brother Ameen, or any of us. Any one who reads this Dialogue will understand that you have ignored most of our Questions and have made no Answer that is based on Evidence and proof, We have on the other hand Brought to you Authentic Tradition which Apply to the topic very Well.  I have Also Rejected some of your claim that the narration we use are "Not Authentic" and have also Refuted your Chain Analyses from the Sources you use, and till today any one can read them and see you have made no reply what so ever. No Let us Continue to verse 3:7 Which you mentioned In Tafsir Al Tabtaba'i, but here we see you are Quoting from the Al-Islam (Tafsir):


 

 

 

Most of the verses of the Quran are CLEAR and DECISIVE. There is NO AMBIGUITY in them. They are known as the muhkamat. They relate to the FUNDAMENTALS OF THE FAITH such as the oneness of Allah, the directions pertaining to the practice of the faith and the laws governing the day to day life of the faithful. They can NEITHER BE CHANGED NOR MODIFIED. ANY MAN OF AVERAGE INTELLIGENCE can understand and follow them.

          
 

Now here I see you are Quoting this in the means to Justify your view that verse 4:59 and verse 5:55 are not Precise. First of all according to the Analysis I made Up the top, you will now find that verse 4:59 and verse 5:55 are very Precise, because of the Evidence I put Forward, "any man with of Average intelligence can understand and follow them." and When we say average intelligence these are people who have read will into Islam. But Whether or not they are Precise that does not mean they are not a foundation of Islam, till today you habe shown us no Context out of the Ordinary to prove this, to you, you view anything in according to your beliefs and that is why the perspective you look at it from is from the Blind spot of things. in Tafsir al Tabtaba'i (our Tafsir) is very clear on verse 4:59 and verse 5:55 that they are Precise on the Successors of the prophet peace be upon him, so you cannot use this is a Hujja upon us, In addition your theory of both verses have not been proven factually or Literary. 

In reply to you mentioning that your Family members have accept that there is "no such" thing as Imamah is non of my issue or to the issue of this topic, I am surprised that you would bring such a statement up, as from this we are able to Identity that your goal here is to make mockery out of our Statements without Proof what so ever, given that fact, any one who cannot see, that Successors Existed From the time of Adam and through out the History of the prophets is an ignorant.



(wasalam)      

Edited by TheIslamHistory

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If everything was absolute, straight and direct in the Quran, in such a manner that, there was no choice, to accept and believe in anything different or no room to raise suspicion and cast doubt or no opportunity to cause mischief, then Allah would never have created humans and never would have said "La tufse du fil arze" meaning "do not cause mischief on earth". Everything is absolue, straight and direct for Angels (Malaika) but for humans, things are different. We have been given a choice and granted with opportunity and put through various exams, tests and quests and this doesn't come without a price.

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Your a machine islamic history, bro i love you.

What to you do for work?

And yes you've even enlightened me..

And imo your wasting your time with just the truth

Every person of "average intelligence" can see that :)

(salam)

 

Yes, you are right, any person can see the "issue"  with the debate, It is only my objective for the viewers to benefit and not JustTheTruth, that will be his choice of what he wants to do with our Literature. I am a mere University Student really, my objective is to serve the Society as and benefit from the experiences of others. And thank you for your Compliment, Its really Nothing, All my actions in the means of giving and knowing is for everyone who wishes to learn. 

(wasalam)    

________________________________

Dear Just the Turth The throughout this Entire Dialogue  you have failed/Refused to Answer the following Questions:

 

 

 

 

 

1. Why do you believe in three caliphs, is there any verse about them in Quran?
 
 
2. If you have any verse in the Holy Quran which mentions about the three caliphs, mention them and prove the attributes of the personalities of three caliphs which are mentioned in the Holy Quran.    
                                                                                                                           
 
3. What should be the standard of a caliph?
 
 
4. We Suppose Abu Bakar was nominated as Khilafa by people. Umar was nominated as Khilafa by the council (Shuara). Usman was nominated as Khilafa by Umar as his successor. Can you prove these three ways of nomination form the Hoy Quran?
 
 
5. What is the rule about those who don’t do allegiance (Beiayat) with caliph of the time whether he is Abu Bakar, Umar, Usman or Imam Ali?
 
6. Fidak was related to whom? In the matter of Fidak, If Abu Bakr was not true, then how is he a caliph? If Lady Fatima the daughter of Prophet was wrong nuazabillah so what about the Traditions (Hadiths) which have been mentioned in highness and magnitude of Lady Fatima by Prophet (p.b.u.h)
 
 
باب مناقب قرابة رسول الله  )ص( ومنقبة فاطمة عليها السلام بنت النبي )ص( وقال النبي )ص( فاطمة سيدة نساء أهل الجنة
صحيح البخاري ج3/ص1361
حدثنا أبو الوليد حدثنا بن عيينة عن عمرو بن دينار عن بن أبي مليكة عن المسور بن مخرمة أن رسول الله  صلى الله عليه وسلم  قال فاطمة بضعة مني فمن أغضبها أغضبني
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
 
 
Sunan Nisaee also reported this Hadith
 
مناقب فاطمة بنت محمد  صلى الله عليه وسلم  رضي الله عنها
سنن النسائي الكبرى ج5/ص97
الحارث بن مسكين قراءة عليه عن سفيان عن عمرو بن أبي مليكة عن المسور بن مخرمة أن النبي  صلى الله عليه وسلم  قال إن فاطمة بضعة مني من أغضبها أغضبني
السنن الكبرى، تأليف: أحمد بن شعيب أبو عبد الرحمن النسائي، دار النشر: دار الكتب العلمية - بيروت - 1411 - 1991، الطبعة: الأولى، تحقيق: د.عبد الغفار سليمان البنداري , سيد كسروي حسن
 
 
It is reported in Bukhari and Tirmizi that Holy Prophet (P.B.U.H) said Fatima is the queen of women of paradise.
 
 
صحيح البخاري ج3/ص1360
قال النبي  صلى الله عليه وسلم  فاطمة سيدة نساء أهل الجنة
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
حذيفة بن اليمان رضي الله عنه
سنن النسائي الكبرى ج5/ص80
أخبرنا الحسين بن منصور قال أنا الحسين بن محمد أبو أحمد قال أنا إسرائيل بن يونس عن ميسرة بن حبيب عن المنهال بن عمرو عن زر بن حبيش عن حذيفة بن اليمان قال سألتني أمي منذ متى عهدك بالنبي  صلى الله عليه وسلم  فقلت منذ كذا وكذا فنالت مني وسبتني فقلت لها دعيني فإني آتي النبي  صلى الله عليه وسلم  فأصلي معه المغرب ولا أدعه حتى يستغفر لي ولك فصليت معه المغرب فصلى إلى العشاء ثم انفتل وتبعته فعرض له عارض وأخذ وذهب فاتبعته فسمع صوتي فقال من هذا فقلت حذيفة فقال ما لك فحدثته بالأمر فقال غفر الله لك ولأمك أما رأيت العارض الذي عرض لي قبل قلت بلى قال هو ملك من الملائكة لم يهبط إلى الأرض قط قبل هذه الليلة استأذن ربه أن يسلم علي وبشرني أن الحسن والحسين سيدا شباب أهل الجنة وأن فاطمة سيدة نساء أهل الجنة
السنن الكبرى، تأليف: أحمد بن شعيب أبو عبد الرحمن النسائي، دار النشر: دار الكتب العلمية - بيروت - 1411 - 1991، الطبعة: الأولى، تحقيق: د.عبد الغفار سليمان البنداري , سيد كسروي حسن
 
 
7. According to your rule; Abu Bakr was the true caliph, if someone do not do allegiance to the true caliph he is false and he will go to hell.
It is reported in Bukhari that Lady Fatima was unhappy with Abu Bakr until she passed away and she did not do give allegiance or consent to Abu Bakr.
 
باب قول النبي (ص) لا نورث ما تركنا صدقة
حدثنا عبد الله بن محمد حدثنا هشام أخبرنا معمر عن الزهري عن عروة عن عائشة أن فاطمة والعباس عليهما السلام أتيا أبا بكر يلتمسان ميراثهما من رسول الله (ص) وهما حينئذ يطلبان أرضيهما من فدك وسهمهما من خيبر فقال لهما أبو بكر سمعت رسول الله (ص) يقول لا نورث ما تركنا صدقة إنما يأكل آل محمد من هذا المال قال أبو بكر والله لا أدع أمرا رأيت رسول الله (ص)  يصنعه فيه إلا صنعته قال فهجرته فاطمة فلم تكلمه حتى ماتت
الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا
 
 
 
If nauzabillah your rule (mentioned above) is applied on Lady Fatima, you will find that Lady Fatima Zahra is the greatest Sahabi and not only a great Sahabi rather she is from the Progeny of the Prophet (Ahlul bait).
 
As you object that Imam Ali, Imam Hassan and Imam Hussein are not from Ahlul bait but it is very obvious that Lady Fatima Zahra is from Ahlul bait, there is not doubt about it.
 
If Abu Bakr (a Sahabi) was true caliph, why did Lady Fatima (a member of Ahlebait) not give her allegiance to him?
 
 
 
8.If Abu Bakr and Umar were true, according to your history books why did Imam Ali refused to act according to the character of Sheikhain (Abu Bakr and Umar) when he was asked to rule the government according to the character of Sheikhain (Abu Bakr and Umar)?
 
 
 
 
9. According to your belief; all the Sahabas (companions of Prophet) are Adel (Just and righteous). What will you say about the Talhas who died in the battle of Jamal while fighting against Imam Ali the caliph of his time?
 
This is a very famous Hadith reported by Prophet (P.B.U.H) in many Sunni books; that if someone died and he had no recognition of the Imam of his time, his death will be of and ignorance. It means when Talha died he was Jahel (ignorance)
 
 
صحيح ابن حبان ج10/ص434
عن أبي صالح عن معاوية قال قال رسول الله (ص)  من مات وليس له إمام مات ميتة جاهلية
صحيح ابن حبان بترتيب ابن بلبان، تأليف: محمد بن حبان بن أحمد أبو حاتم التميمي البستي،دار النشر: مؤسسة الرسالة – بيروت1414 - 1993، الطبعة: الثانية، تحقيق: شعيب الأرنؤوط
 
 
According to your books Talha was one of those ten companions of Prophet (P.B.U.H) who were give the congratulation of heaven. 
What will you say about Talha?
 
According to you Abu Bakr, Umar and Osman were from those ten companions who were given the congratulation of heaven. When one of those who had given the congratulation of heaven can break the allegiance and die the death of ignorance then why it is not possible that others (who were given the congratulation of heaven) can commit mistakes and be involved in sins.
 
 
 
10. It is very famous Hadith in Sunni books that Prophet (p.b.u.h) said: after me there will be twelve caliphs and all of them will be from the tribe of Qureish
 
كتاب الإمارة
باب الناس تبع لقريش والخلافة في قريش
صحيح مسلم ج3/ص1453
حدثنا هداب بن خالد الأزدي حدثنا حماد بن سلمة عن سماك بن حرب قال سمعت جابر بن سمرة يقول سمعت رسول الله  صلى الله عليه وسلم  يقول لا يزال الإسلام عزيزا إلى اثنى عشر خليفة ثم قال كلمة لم أفهمها فقلت لأبي ما قال فقال كلهم من قريش
صحيح مسلم، تأليف: مسلم بن الحجاج أبو الحسين القشيري النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: محمد فؤاد عبد الباقي
 
 
Prove twelve caliphs from history that you believe in. All of them should only from Quresh.
We have already proved it for you. We believe on twelve Imams, all of them are from Quresh and they are only twelve.
 
 
 
11. It is written in you books that Imam Ali did not give allegiance to Abu Bakr until six months. What you will say and what is you rule about this period of time that Imam Ali was not willing to give allegiance with Abu Bakr
 
 
 
12. Ma'awiya did not give allegiance to Imam Ali the caliph of his time. What is your rule about Ma'awiya?
 
 
___________________

 

 
في ايما الله

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(salam)

Yes, you are right, any person can see the "issue" with the debate, It is only my objective for the viewers to benefit and not JustTheTruth, that will be his choice of what he wants to do with our Literature. I am a mere University Student really, my objective is to serve the Society as and benefit from the experiences of others. And thank you for your Compliment, Its really Nothing, All my actions in the means of giving and knowing is for everyone who wishes to learn.

(wasalam)

________________________________

Dear Just the Turth The throughout this Entire Dialogue you have failed/Refused to Answer the following Questions:

1. Why do you believe in three caliphs, is there any verse about them in Quran?

2. If you have any verse in the Holy Quran which mentions about the three caliphs, mention them and prove the attributes of the personalities of three caliphs which are mentioned in the Holy Quran.

3. What should be the standard of a caliph?

4. We Suppose Abu Bakar was nominated as Khilafa by people. Umar was nominated as Khilafa by the council (Shuara). Usman was nominated as Khilafa by Umar as his successor. Can you prove these three ways of nomination form the Hoy Quran?

5. What is the rule about those who don’t do allegiance (Beiayat) with caliph of the time whether he is Abu Bakar, Umar, Usman or Imam Ali?

6. Fidak was related to whom? In the matter of Fidak, If Abu Bakr was not true, then how is he a caliph? If Lady Fatima the daughter of Prophet was wrong nuazabillah so what about the Traditions (Hadiths) which have been mentioned in highness and magnitude of Lady Fatima by Prophet (p.b.u.h)

باب مناقب قرابة رسول الله )ص( ومنقبة فاطمة عليها السلام بنت النبي )ص( وقال النبي )ص( فاطمة سيدة نساء أهل الجنة

صحيح البخاري ج3/ص1361

حدثنا أبو الوليد حدثنا بن عيينة عن عمرو بن دينار عن بن أبي مليكة عن المسور بن مخرمة أن رسول الله صلى الله عليه وسلم قال فاطمة بضعة مني فمن أغضبها أغضبني

الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا

Sunan Nisaee also reported this Hadith

مناقب فاطمة بنت محمد صلى الله عليه وسلم رضي الله عنها

سنن النسائي الكبرى ج5/ص97

الحارث بن مسكين قراءة عليه عن سفيان عن عمرو بن أبي مليكة عن المسور بن مخرمة أن النبي صلى الله عليه وسلم قال إن فاطمة بضعة مني من أغضبها أغضبني

السنن الكبرى، تأليف: أحمد بن شعيب أبو عبد الرحمن النسائي، دار النشر: دار الكتب العلمية - بيروت - 1411 - 1991، الطبعة: الأولى، تحقيق: د.عبد الغفار سليمان البنداري , سيد كسروي حسن

It is reported in Bukhari and Tirmizi that Holy Prophet (P.B.U.H) said Fatima is the queen of women of paradise.

صحيح البخاري ج3/ص1360

قال النبي صلى الله عليه وسلم فاطمة سيدة نساء أهل الجنة

الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا

حذيفة بن اليمان رضي الله عنه

سنن النسائي الكبرى ج5/ص80

أخبرنا الحسين بن منصور قال أنا الحسين بن محمد أبو أحمد قال أنا إسرائيل بن يونس عن ميسرة بن حبيب عن المنهال بن عمرو عن زر بن حبيش عن حذيفة بن اليمان قال سألتني أمي منذ متى عهدك بالنبي صلى الله عليه وسلم فقلت منذ كذا وكذا فنالت مني وسبتني فقلت لها دعيني فإني آتي النبي صلى الله عليه وسلم فأصلي معه المغرب ولا أدعه حتى يستغفر لي ولك فصليت معه المغرب فصلى إلى العشاء ثم انفتل وتبعته فعرض له عارض وأخذ وذهب فاتبعته فسمع صوتي فقال من هذا فقلت حذيفة فقال ما لك فحدثته بالأمر فقال غفر الله لك ولأمك أما رأيت العارض الذي عرض لي قبل قلت بلى قال هو ملك من الملائكة لم يهبط إلى الأرض قط قبل هذه الليلة استأذن ربه أن يسلم علي وبشرني أن الحسن والحسين سيدا شباب أهل الجنة وأن فاطمة سيدة نساء أهل الجنة

السنن الكبرى، تأليف: أحمد بن شعيب أبو عبد الرحمن النسائي، دار النشر: دار الكتب العلمية - بيروت - 1411 - 1991، الطبعة: الأولى، تحقيق: د.عبد الغفار سليمان البنداري , سيد كسروي حسن

7. According to your rule; Abu Bakr was the true caliph, if someone do not do allegiance to the true caliph he is false and he will go to hell.

It is reported in Bukhari that Lady Fatima was unhappy with Abu Bakr until she passed away and she did not do give allegiance or consent to Abu Bakr.

باب قول النبي (ص) لا نورث ما تركنا صدقة

حدثنا عبد الله بن محمد حدثنا هشام أخبرنا معمر عن الزهري عن عروة عن عائشة أن فاطمة والعباس عليهما السلام أتيا أبا بكر يلتمسان ميراثهما من رسول الله (ص) وهما حينئذ يطلبان أرضيهما من فدك وسهمهما من خيبر فقال لهما أبو بكر سمعت رسول الله (ص) يقول لا نورث ما تركنا صدقة إنما يأكل آل محمد من هذا المال قال أبو بكر والله لا أدع أمرا رأيت رسول الله (ص) يصنعه فيه إلا صنعته قال فهجرته فاطمة فلم تكلمه حتى ماتت

الجامع الصحيح المختصر، تأليف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، دار النشر: دار ابن كثير , اليمامة - بيروت - 1407 - 1987، الطبعة: الثالثة، تحقيق: د. مصطفى ديب البغا

If nauzabillah your rule (mentioned above) is applied on Lady Fatima, you will find that Lady Fatima Zahra is the greatest Sahabi and not only a great Sahabi rather she is from the Progeny of the Prophet (Ahlul bait).

As you object that Imam Ali, Imam Hassan and Imam Hussein are not from Ahlul bait but it is very obvious that Lady Fatima Zahra is from Ahlul bait, there is not doubt about it.

If Abu Bakr (a Sahabi) was true caliph, why did Lady Fatima (a member of Ahlebait) not give her allegiance to him?

8.If Abu Bakr and Umar were true, according to your history books why did Imam Ali refused to act according to the character of Sheikhain (Abu Bakr and Umar) when he was asked to rule the government according to the character of Sheikhain (Abu Bakr and Umar)?

9. According to your belief; all the Sahabas (companions of Prophet) are Adel (Just and righteous). What will you say about the Talhas who died in the battle of Jamal while fighting against Imam Ali the caliph of his time?

This is a very famous Hadith reported by Prophet (P.B.U.H) in many Sunni books; that if someone died and he had no recognition of the Imam of his time, his death will be of and ignorance. It means when Talha died he was Jahel (ignorance)

صحيح ابن حبان ج10/ص434

عن أبي صالح عن معاوية قال قال رسول الله (ص) من مات وليس له إمام مات ميتة جاهلية

صحيح ابن حبان بترتيب ابن بلبان، تأليف: محمد بن حبان بن أحمد أبو حاتم التميمي البستي،دار النشر: مؤسسة الرسالة – بيروت1414 - 1993، الطبعة: الثانية، تحقيق: شعيب الأرنؤوط

According to your books Talha was one of those ten companions of Prophet (P.B.U.H) who were give the congratulation of heaven.

What will you say about Talha?

According to you Abu Bakr, Umar and Osman were from those ten companions who were given the congratulation of heaven. When one of those who had given the congratulation of heaven can break the allegiance and die the death of ignorance then why it is not possible that others (who were given the congratulation of heaven) can commit mistakes and be involved in sins.

10. It is very famous Hadith in Sunni books that Prophet (p.b.u.h) said: after me there will be twelve caliphs and all of them will be from the tribe of Qureish

كتاب الإمارة

باب الناس تبع لقريش والخلافة في قريش

صحيح مسلم ج3/ص1453

حدثنا هداب بن خالد الأزدي حدثنا حماد بن سلمة عن سماك بن حرب قال سمعت جابر بن سمرة يقول سمعت رسول الله صلى الله عليه وسلم يقول لا يزال الإسلام عزيزا إلى اثنى عشر خليفة ثم قال كلمة لم أفهمها فقلت لأبي ما قال فقال كلهم من قريش

صحيح مسلم، تأليف: مسلم بن الحجاج أبو الحسين القشيري النيسابوري، دار النشر: دار إحياء التراث العربي - بيروت، تحقيق: محمد فؤاد عبد الباقي

Prove twelve caliphs from history that you believe in. All of them should only from Quresh.

We have already proved it for you. We believe on twelve Imams, all of them are from Quresh and they are only twelve.

11. It is written in you books that Imam Ali did not give allegiance to Abu Bakr until six months. What you will say and what is you rule about this period of time that Imam Ali was not willing to give allegiance with Abu Bakr

12. Ma'awiya did not give allegiance to Imam Ali the caliph of his time. What is your rule about Ma'awiya?

___________________

في ايما الله

I will reply within two to three days as I have my brothers wedding to prepare for and I'm a little tied up with last minute shopping. (He's getting married from Pakistan what an idiot!!! Lol). Anyways I will write my last and final conclusion as I will be leaving for Pakistan on Friday inshallah for two months (can't wait) sarcasm!!! Then the audience can take it from there. Inshallah. I will also reply my final replies on the other threads.

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I will reply within two to three days as I have my brothers wedding to prepare for and I'm a little tied up with last minute shopping. (He's getting married from Pakistan what an idiot!!! Lol). Anyways I will write my last and final conclusion as I will be leaving for Pakistan on Friday inshallah for two months (can't wait) sarcasm!!! Then the audience can take it from there. Inshallah. I will also reply my final replies on the other threads.

 

Wa fe hefzAllah.

 

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786

 

Brother TheIslamHistory you have done an amazing job of debating using proper texts, proofs and logic.  Unfortunately, the other side only used their own individual mental framework, distorted hadith's and partial tafsir's used completely out of context and when confronted by facts only abused his opponents and reduced the debate to an argument without any valid proofs.  Unfortunately, he made it a personal objective to represent his community at all costs instead of striving for the truth per his handle.  May Allah (s.w.t.) bless you and guide you to continue spreading the truth.  I also pray for brother Just the Truth.  May his journey be successful and as he contemplates this conversation/debate with an open mind after stepping away from it for awhile Allah (s.w.t.) opens his heart to the truth that was made clear to him during this debate.  

 

Was salaam

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If you look at replies of JusttheTruth and IslamHistory you will see how the latter replies with copy-paste of long articles, mostly irrelevant text. 

 

As for brother Ameen; he never gets to the point. If you ask him one thing he gives ten different replies without addressing the main point. 

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I never get to the point??? It's funny you say that. Which point did i not get to??? And which question did i not answer??? You've made your point, through an accusation, now please don't run away and address it like a gentlemen.

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If you look at replies of JusttheTruth and IslamHistory you will see how the latter replies with copy-paste of long articles, mostly irrelevant text.

As for brother Ameen; he never gets to the point. If you ask him one thing he gives ten different replies without addressing the main point.

You obviously dont know what your talking about.

We dont need another just the truth here thanks.

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Il reply in half an hour

Brother ISLAMIC history Thankuou for your reply/conclusion.

I appreciate you taking time out and writing your conclusion but I have to say I do not agree with you on many issues which I will touch on in this reply. inshallah.

I would also like to mention that you claim to be unbias and one with an open heart. I'm sorry but I strongly disagree. There are many reasons why I have left AMEEN in his misguided ways and have not tried to correct his behaviour regarding "fee shayin" in verse 4:59. One of them many reasons is that I wanted to see if you were willing to correct him but instead of correcting him or staying neutral you did the total opposite and tried to defend him knowing full well that he was bang out of order.

AMEEN is going round this thread saying FEE SHAYIN means in anything WITHIN THIS when really it means IN ANYTHING.

He then went one step further and wrote his own home made tafsir saying " WITHIN THIS" means "if you differ in anything "WITHIN THIS" ie the appointment of the ulil amr, when this is not the case as not a single mufassireen translates/ explains verse 4:59 in the manner AMEEN did.

AMEEN is roaming around in this thread with his tehreef and the sad thing is, not once has anybody rebuked him on this thread but instead either voiced support for him like "malang" or whatever his name is and "aliyulakbar" and "struggling for the light" or they have just defended him like yourself. You have left him to it as though the quran is nothing.

VERSE 13:7

Now coming to your reply I strongly disagree with you in verse 13:7

I do not understand how you can sit there and say the prophet (pbuh) is not the guide after departing this worldly life. I know you have bought "hadith". You should know that I am not a person who is very clued up regarding the science of hadith. Having said this I can assure you that ahle sunnah do not interpretate these "hadith" even IF they are "authentic" as you claim, in the manner in which you are interpretating them.

There may be some misguided scholars who I am at this time unaware of (from ahle sunnah) who believe what you say, but to say the prophet (pbuh) is no longer the guide is unacceptable. To help me prove my claim I have tafseer from your scholar:

"All schools of Islam agree that the whole Quran was sent to baytul ma-mur and thereafter it was revealed to the Holy Prophet on suitable occasions during a period of 23 years. Bayt ul ma-mur is said to be the celestial counterpart of the holy Kabah. It is an allegorical term used for the heart of the Holy Prophet. The book of Allah and its connection with the Holy Prophet has been explained in detail in the commentary of verse 2 of this surah. The readers are requested to please study it carefully to know that the divinely chosen HOLY PROPHET was commissioned to GUIDE the WHOLE MANKIND TILL ETERNITY after he had received the whole guidance and wisdom (the Quran), and that he delivered it to the people gradually whenever he received the divine command".

Tafsir to surah 2:185

Source: http://quran.al-islam.org

Simply put, Ya Rasolallah (pbuh) is the first guide and after that everybody else comes second. FULL STOP.

Who's guidance was ali and eleven imams following?? Exactly your imams were themselves following the guidance of rasolallah (pbuh) SO THE PROPHET (pbuh) is number 1 and ANYBODY ELSE IS AFTER THAT.

VERSE 4:59

You then try to tried to prove Imamate of your 12 imams using this blessed verse. If you're going to use this verse as your precise verse as we are told foundations are in precise verses in surah 3:7

"Most of the verses of the Quran are clear and decisive. There is no ambiguity in them. They are known as the muhkamat. They relate to the fundamentals of the faith, such as the oneness of Allah, the directions pertaining to the practice of the faith and the laws governing the day to day life of the faithful. They can neither be changed nor modified. Any man of average intelligence can understand and follow them".

Verse 3:7

Source: http://quran.al-islam.org

Then you have to make sure it's precise.

Let's analyse this verse and compare it to other verses which are muhkamat.

First we are told to obey Allah (swt) obey messenger (pbuh) and "ulil amr", which means "those in/with authority".

Now open your heart and tell me why can't we use "ulil amr" for leaders, governors, scholars. Ulil amr is NOT talking about a group of people precisely. Ie; imams. All it means is "those in/with authority.

Now tell me when ali a.s appointed governors ie; Malik ashtar, what were the people supposed to do, obey him disobey him ignore him?? What ?? Of course obey him since he r.a was one of "those in/with authority". Simply put Malik ashtar was ulil amr while he was governer and people had to OBEY him and "if they differed in anything" refer to Allah and messenger as we are told in letter 53 nahj ul balagah.

Now we see in this verse that "referring" is only to Allah (swt) and messenger (pbuh) and no sign of referring to ulil amr, why is that?? Then we look at verse 4:83 and there it says:

4:83And when there comes to them news of security or fear, they spread it; and if they had referred it to the Messenger and to those in authority among them, those among them who (can) draw out the truth in it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Satan, save a few.

Now why in verse 83 are we told refer to "ulil amr" and not in 59?

In order to understand this we need to understand that verse 4:59 and 4:83 were sent at different times. So in 4:83 it's clear that the differing cannot be with the "ulil amr" because we are told to refer to them. But then why not refer to ulil amr in verse 4:59??

Now let's use "sense" and "logic".

We are not told exactly who the ulil amr are

Secondly in this verse we are not told to refer to them

If Allah (swt) wanted us to refer to the ulil amr as they will be the guides after prophet (pbuh) (AS YOU SHIA SAY) then why did Allah(swt) refrain from mentioning "refer" to them??

Simple answer. The differing is with the ulil amr. Otherwise why not refer to him??

Do you have a single verse where we are condemned for disobeying ulil amr?? NO YOU DONT.

Do we have verses condemning us if we disobey Allah (swt) and his prophet (pbuh)?? YES WE DO. Alhamdulillah.

Would it not have been justice that there was a verse condemning us for disobeying ulil amr since the ulil amr has the same authority as prophet (pbuh) (according to shia).

If a non Muslim read this verse do you think he would understand without reading tafseer hadith that this verse is talking about "infallible imams"?? NO. Because ulil amr means "those in authority".

You shouldn't need to go to hadith to understand WHAT Allah (swt) is telling us in a precise verse. Ie; Allah is one, Muhammad (pbuh) is an apostle, belief in holy books etc Etc. Example we are told in quran

Here's an article and read the precise verses then compare them to ulil amr

http://www.kalamullah.com/Books/Messengers_and_Books.pdf

Just to put the icing on the cake i would like to show you something interesting I found in pooya's tafseer of this verse:

The command to obey is infinite-total obedience in all material, religious and spiritual matters, therefore, as this verse clearly signifies, the ulil amr must also be as just, wise and merciful as Allah and the Holy Prophet are, and he who - administers the affairs of mankind should be the khalifatullah (vicegerent of Allah) and the waliallah (representative of Allah whom He chooses after equipping him with His wisdom). Please refer to the commentary of al-Baqarah: 30 to 39 and 124; and al-Ma-idah: 55 and 56 and 3 and 67 with reference to the event at Ghadir Khum; and al-Rad: 43; and al-Hud: 17. A careful study of the above references discloses that Ali, and after him, the remaining eleven Imams, in the progeny of the Holy Prophet, Ali and FATIMAH, are the TRUE SUCCESSORS of the Holy Prophet who have been REFERRED to as ULIL AMR in this VERSE. So the Shias obey and follow the Holy Prophet and the twelve Imams.

Verse 4:59 tafseer

Source: http://quran.al-islam.org

So you still want to use this verse to prove Imamate?? Well if this verse is talking PRECISELY about your imams then I take it you have 13 infallible imams and NOT 12. (Bibi fatima r.a being one too according to pooya).

Even shia mufassireen can't agree on one verse which talks PRECISELY about 12 imams, you know why?? Simple, because the verse is not precise. We are not told PRECISELY who the ulil amr are.

VERSE 5:55

If you really are interested in opening your heart and mind then please brother think outside the box. You really need to go and see a sunni alim.

You really think Allah (swt) would use this manner to talk about imam ali a.s being referred to as a future leader?? By using the word wali and not even mentioning his name nor saying he will be leader after prophet (pbuh).

Sorry but that's unacceptable. If you read in the tafsir I gave you regarding surah 3:7 it clearly said that a precise verse cannot be changed.

Oh really!! Well what's wrong with the word ally or friend in there?? Are we not allies of Allah messenger and ali?? YES WE ARE. So sorry this verse can EASILY be changed.

Now if Allah (swt) "appointed ali a.s the why not use the same method as was used for talut r.a???

Have you seen the verse where talut r.a is appointed and then look at 5:55. Do you honestly feel the same powerful message. NO

Edited by Just the truth

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VERSE 33:33

I'm not going to even bother going into this too much. Any unbias person who reads the quran with an open heart can see it says INTENDS to PURIFY.

Why would Allah (swt) INTEND to PURIFY AHLE BAYT from al rijz if they were BORN infallible??

Also in the dua/hadith the prophet (pbuh) says PURIFY THEM. Which proves that prophet was infallible before this verse and this verse was sent for the other 4 personalities.

You can keep this verse if you want but it doesn't help you!!

Just the words INTEND and PURIFY are sufficient to prove your imams were not BORN infallible. Which is a big hit to your aqidah.

On the thread "did the prophet appoint a successor" I used a different method with you regarding verse 33:33.

I asked you if the prophet (pbuh) was born infallible why would Allah (swt) INTEND TO PURIFY him (pbuh).

You replied by saying the verse was sent for the other 4 personalities And you fell straight into my trap.

I then cane at a different angle and asked you if the other 4 personalities were born infallible why would Allah (swt) INTEND TO PURIFY them.

You then realised my trap and quickly switched your stance saying this verse was sent for all 5.

I then posed the question again if the prophet (pbuh) and the other 4 were born infallible then why did Allah (swt) INTEND TO PURIFY THEM. Knowing you were stuck you answered it means they were already purified.

Like that even makes sense.

VERSE 9:100

All the commentators unanimously agree that "the first of the foremost" among women was Khadijah, wife of the Holy Prophet, and among men was Ali ibn abi Talib.

http://quran.al-islam.org

Talk about doing injustice to the verse and the sahaba!!

What about ammar bin yasir r.a bilal r .a, hamza bin mutallib r.a etc etc.

Truth is shia mufassireen know for a fact that if they start getting to deep into names they get twisted into their own web. Now let's see WHO also were the early converts ie; the forerunners AMONG the emigrants;

Most of the EARLY CONVERTS to Islam were “poor and weak.” But there were a few rich Muslims also like Hudhayfa bin Utba and Arqam bin Abil-Arqam. And all those men whom Abu Bakr brought into Islam – Uthman, Talha, Zubayr, Abdur Rahman ibn Auf, Saad ibn Abi Waqqas and Abu Obaidah ibn al-Jarrah – were also rich and powerful. They were members of the various clans of the Quraysh.

http://www.al-islam.org/restatement-history-islam-and-muslims-sayed-ali-asgher-razwy/early-converts-islam-and-their

Ashra mubashra right there for ya!!!

Subhanallah.

Feel free to leave a reply as I will be continuing with this when I get back. It is very unfortunate that I have to go but I will be back.

As you probably know I have been suspended and you asked me a bunch of questions which I skimmed through but I can't go through them now while I'm writing this reply since I am suspended and I can only get back on this forum today so I won't get a chance to answer all your questions but if you send me a private message with all the questions you want answering I will get back to you when I get back from my holiday inshallah.

You then bought the hadith of two successors.

HADITH OF TWO SUCCESSORS

The command to obey is infinite-total obedience in all material, religious and spiritual matters, therefore, as this verse clearly signifies, the ulil amr must also be as just, wise and merciful as Allah and the Holy Prophet are, and he who - administers the affairs of mankind should be the khalifatullah (vicegerent of Allah) and the waliallah (representative of Allah whom He chooses after equipping him with His wisdom). Please refer to the commentary of al-Baqarah: 30 to 39 and 124; and al-Ma-idah: 55 and 56 and 3 and 67 with reference to the event at Ghadir Khum; and al-Rad: 43; and al-Hud: 17. A careful study of the above references discloses that Ali, and after him, the remaining eleven Imams, in the progeny of the Holy Prophet, Ali and FATIMAH, are the true successors of the Holy Prophet who have been REFFERED TO AS ULIL AMR in this verse. So the Shias obey and follow the Holy Prophet and the twelve Imams.

Tafseer verse 4:59

http://quran.al-islam.org

Al pooya says FATIMA is also successor so how can this be talking in terms if leadership??

Imamate is believing in 12 imams who lead the ummah so where does bibi fatima fit into this?? No by Allah we should take this hadith In its literal sense and not do injustice with it.

So we have two successors;

Quran and AHLE BAYT

So if like pooya says bibi fatima is also a successor then how can this be talking about Imamate. No it's not it's talking about taking knowledge from them ie quran and AHLE BAYT

I've been saying to you from day 1 that this hadith is too unspecific to use to use as an usul.

I've asked you time and time again was bibi fatima r.a also an infallible imam and you said NO. Which is correct.

So then how can you put this hadith under my nose and accept me to believe it means Imamate in its literal sense. No by Allah (swt) it does not talk about Imamate nor will I ever believe in shia islam.

HADITH OF TWELVE

Now coming to the hadith of the twelve caliphs.

This hadith or hadiths are to unspecific to talk about an usul. Let me explain why.

Firstly it says QURAISH. Abu bakr umar usman bani Umayyad Abbasids etc were all from QURAISH

When they all rose to power they used this hadith saying caliphate is from QURAISH.

If the holy prophet (pbuh) was talking about his AHLE BAYT he would have said AHLE BAYT and not QURAISH. AHLE BAYT are QURAISH but so were many others as I have stated above.

We then come to one of the many hadiths in our books regarding these twelve caliphs:

Sahih Muslim

Book 20, Number 4480:

It has been narrated on the authority of Jabir b. Samura who said: I heard the Messenger of Allah (may peace be upon him) say: Islam will continue to be triumphant until there have been twelve Caliphs. Then the Holy Prophet (may peace be upon him) said something which I could not understand. I asked my father: What did he say? He said: He has said that all of them (twelve Caliphs) will be from the Quraish.

Firstly not all your 12 imams were caliphs and when the second imam became caliph he step down and handed it over to a tyrant apostate (according to shia Muawwiyah r.a was an apostate/tyrant).

So if you're going to use these hadiths against us then you have to accept them all and not pick and choose. So as you can see it says islam will be "triumphant". Excuse me but how was islam "triumphant" when the caliph handed over caliphate to a tyrant apostate (according to shia) and the ummah was in chaos.

Many sunni have tried to interpretate this hadith and they have come up with many of their own assumptions as we are not told who they are. Looking at the above hadith we can come to the conclusion that this hadith like the others do not refer to

your 12 imams. FULL STOP.

When I come back we will discuss this further and go into much more detail. Inshallah.

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If you look at replies of JusttheTruth and IslamHistory you will see how the latter replies with copy-paste of long articles, mostly irrelevant text.

As for brother Ameen; he never gets to the point. If you ask him one thing he gives ten different replies without addressing the main point.

Thanks for your support brother

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If you look at replies of JusttheTruth and IslamHistory you will see how the latter replies with copy-paste of long articles, mostly irrelevant text. 

 

As for brother Ameen; he never gets to the point. If you ask him one thing he gives ten different replies without addressing the main point. 

 

My last post was not Copy and past for your Information Please state the Website I posted it From. 

(wasalam)

I will reply soon Inshalla.

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Half of the people here Sunni and Shia copy and paste stuff so they can feel important.

 

 

If you look at replies of JusttheTruth and IslamHistory you will see how the latter replies with copy-paste of long articles, mostly irrelevant text. 

 

As for brother Ameen; he never gets to the point. If you ask him one thing he gives ten different replies without addressing the main point. 

 

  

 

 

 
Dear brothers if you read the previous page I ask you to search what I wrote, and you will not find anywhere ells, Perhaps no be so Judgmental, Just because something is Long in Context and Writing that does not means it is Copied and pasted, Whats More interesting is that when people see Long pieces of Text, you find that assume its Copied, because they think people will not bother wasting their times, Will dear brothers that is not Completely true, I how ever have taken matters deeper and have decided to take it upon my self to test my self and my Logic and reasoning with an Open mind. So I hope everyone He will benefit from such.

And May Allah Bless you All.

(wasalam)    

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