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In the Name of God بسم الله

Ghadir was not about caliphate or leadership

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Fahad Sani

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بسم الله الرحمن الرحيم

Assalam o Alaikum, Wa Rehmatullah, Wa Barakatuhu.

GHADIR? CALIPHATE OR FRIENDLY LOVING RELATIONSHIP?


قال الله تعالى في الآية 6 من سورة الأحزاب : (النَّبيُّ أولى بالمؤمنين من أنفسهم)

      قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ

(Bukhari, Muslim, Trimizi, Abu Dawud, Nasai & others)

Same words Prophet s.a.w.w repeated in Ghadir, before saying Man kuntu Maula'hu.

 أحمد في مسنده 19302

حدثنا حُسين بن محمد وأبو نعيم، المعنى، قالا: حدثنا فِطْرٌ، عن أبي الطُّفيل قال:جمع عليٌّ رضي الله عنه الناسَ في الرَّحْبة، ثم قال لهم: أنْشُدُ اللهَ كلَّ امرىءٍ مسلمٍ سَمِعَ رسولَ الله صلى الله عليه وسلم يوم غَديرِ خُمٍّ ما سمع، لَمَّا قام، فقام ثلاثون من الناس، وقال أبو نعيم: فقام ناسٌ كثير، فشهدوا حين أخذه بيده، فقال للناس: "أتَعْلَمُونَ أنِّي أوْلَى بالمؤمنينَ مِنْ أنْفُسِهِمْ؟" قالوا: نعم يا رسولَ الله. قال: "مَنْ كُنْتُ مَوْلاهُ، فَهذَا مولاهُ، اللّهُمَّ وَالِ مَنْ وَالاهُ وَعَادِ مَنْ عادَاهُ" قال: فخرجتُ وكأنَّ في نفسي شيئاً، فلَقِيتُ زيدَ بنَ أرقم، فقلتُ له: إني سمعتُ علياً رضي الله عنه يقول كذا وكذا. قال: فما تُنكر؟ قد سمعتُ رسولَ الله صلى الله عليه وسلم يقول ذلك له.

First Prophet s.a.w.w asked a question that: "Do I not have more rights over your lives than yourselves? All answered: Yes

Then Prophet s.a.w.w said: Of whomever I am Mawla, Ali is his Mawla.

And Immediately after this Prophet s.a.w.w said: O Allah, befriend whosoever befriends him and be the enemy of whosever is hostile to him.

Meaning, Mu'walat (love) and Mu'adat (enmity). Not caliphate or leadership. If it had been for caliphate then Prophet s.a.w.w would have said more explicit & unambiguous words like "O Allah love those who FOLLOW him or OBEY him, and be the enemy of those who don't FOLLOW him or DISOBEY him".

 

The version of ghadir where it is said, Prophet s.a.w.w gave sermon of Ghadir to appoint Imam Ali a.s as caliph/successor after him, as per orders of Allah i.e Maida 67, is a clear fabrication.

In Maida 67 protection was given By Allah to His Prophet s.a.w.w against the disbelievers/kafirs.

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

At ghadir were there any kuffar (disbelievers)? Who also performed hajj along with Prophet s.a.w.w?


In fact, it was not the first time when Prophet s.a.w.w had declared those words about Imam Ali a.s. He s.a.w.w had also stated the same many days before the ghadir to one of his companion, when he expressed his anger about Ali in front of Prophet s.a.w.w.

أحمد في مسنده 22945

حدثنا الفضلُ بن دُكَينٍ، حدثنا ابن أَبي غَنِيَّةَ، عن الحَكَم، عن سعيد بن جُبَير، عن ابن عباس عن بُرَيدةَ، قال: غَزَوتُ مع عليٍّ اليمنَ، فرأَيتُ منه جَفْوةً، فلما قَدِمْتُ على رسول الله صلى الله عليه وسلم ذَكَرْتُ عليّاً، فتَنَقَّصتُه، فرأَيتُ وجهَ رسول الله صلى الله عليه وسلم يَتغيَّرُ، فقال: "يا بُرَيدةُ، أَلستُ أَوْلى بالمُؤمنِينَ من أَنفُسِهم؟" قلت: بلى يا رسول الله. قال: "من كنتُ مَوْلاه، فعليٌّ مَوْلاه".


Shaykh Mufid reported in Kitab al-Irshad pp.111-112

Buraida reported: "I wanted the earth to split open for me so that I could be swallowed into it. Then I said: I seek refuge in Allah from the anger of Allah and the anger of the Apostle of Allah. Apostle of Allah, forgive me. I will never hate Ali and I will only speak good of him." The Prophet forgave him.

 

Even Imam Ali a.s himself did not understood anything about caliphate/leadership.

Narrated `Abdullah bin `Abbas:

Ali bin Abu Talib came out of the house of Allah's Messenger during his fatal illness. The people asked, "O Abu Hasan (i.e. `Ali)! How is the health of Allah's Messenger this morning?" `Ali replied, "He has recovered with the Grace of Allah." `Abbas bin `Abdul Muttalib held him by the hand and said to him, "In three days you, by Allah, will be ruled (by somebody else ), And by Allah, I feel that Allah's Apostle will die from this ailment of his, for I know how the faces of the offspring of `Abdul Muttalib look at the time of their death. So let us go to Allah's Messenger and ask him who will take over the Caliphate. If it is given to us we will know as to it, and if it is given to somebody else, we will inform him so that he may tell the new ruler to take care of us." `Ali said, "By Allah, if we asked Allah's Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah's Messenger for it." [Sahih al-Bukhari 4447]

 

Imam Shafai r.a words about ghadir. Same Imam Shafai who is famous for his words "If love for Muhammads ‘aal’ (family) is Rafdh (heresy). Then Jinn and Men bear witness I am a Rafidhi (heretic)." Being a Rafidhi he also had not considered ghadir in meaning of caliphate.

What is meant by that is the concept of love for the sake of Islam, as Allah says:{that is because Allah is the Mawla of those who believe, and the disbelievers have no Mawla (Qur’an 47: 11)}. So the hadith does not say that ‘Ali should be the caliph after the death of the Messenger of Allah, it indicates that ‘Ali is one of the close friends of Allah, to whom love and support is due for the sake of Allah. [Haqbat min al-tareekh P-187]

 

Jazak Allah Khairan

 

Edited by Fahad Sani
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Was Muhammed s.a.w so clueless, auzubillah ?

He dies without even recommending, or facilitating the pertinent issue of leadership after him.

He dies without allowing his own daughter Fatima a.s, and his own son Ali a.s to know that he doesn't leave inheritance...making them claim inheritance. Astoishingly, Fatima a.s and Ali a.s have no idea about the fact Muhammed s.a.w did not leave anything behind for them, but Umulmumineen Aisha did know?

There's one very telling statement:

`Ali said, "By Allah, if we asked Allah's Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah's Messenger for it."

I thought Ali a.s and the other Sahaba recognised the superiority of Abu Bakr? so why on earth would Ali a.s not want to risk being denied the caliphate? Did he think he had a right to it - or should be the caliph, even above Abu Bakr? Infact, what about the story we here oft repeated that Ali a.s had no desire to be caliph.

Didn't Ali a.s know Abu Bakr and Umar were the leaders of the 'elders' of jannah? Didn't he say the best of men after Muhammed s.a.w was Abu Bakr, then Umar, and that he himself was just an ordinary person? Didn't he claim the superiority of Abu Bakr, and Umar over all men after the Prophet Muhammed s.a.w?

If you believed all of the above, would you deny giving Bayah to someone for six whole months? It is unanimously accepted that Ali a.s did not give Bayah to Abu Bakr for six whole months. Does that seem normal? Did he think he had a right over Abu Bakr? Surely not, he would, allegedly, have known of all of these ahadith narrated and tagged to his name, extolling their merits. Did he merely reject Abu Bakr for 6 months because he was sad they didn't consult him? Why is matter?  If they had consulted him, would he have not voted clearly, for Abu Bakr anyway? Should he not have been happy the clear-cut best man after Muhammed s.a.w was appointed?

If one is not happy, maybe they would be sad for a day, perhaps a week. But to abstain and not give bayah for six whole months is a very, very serious issue.

The bottom line is, there are so many plot-holes in these ahadith.

 

 

 

Edited by Tawheed313
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Muhammed s.a.w placed the word 'mawla' in context. He first reminded the people what relationship he had to them:

1. Do i not have more authority over you than you have over your own selves?

Thus, Muhammed s.a.w frames and clearly ensures the people know that their relationship to him is one of absolute authority.

2. Then he raises the hand of Ali a.s

When one raises the hand of another, this body language is a powerful statement. In sport, it is used to appoint a winner. In politics, i have often seen people raise the hand of an incumbent politician, or one they endorse to be leader. Ofcourse, it has other uses.

3. Whomsoevers mawla i am , Ali is his mawla.

Clearly, after ensuring and allowing the people to proclaim that Muhammed s.a.w's relationship to them is one where he has absolute authority over them, he then states whoever he has that relationship with, Ali a.s also has that relationship over them. Thus Mawla is placed within the framed context of authority, and thus means master, leader etc.

Furthermore, while people respected Muhammed s.a.w atleast outwardly, there was certianly jealousy of Ali a.s, and perhaps there were not true believers in the crowd, who sought for power after Muhammed s.a.w's death. Thus, the Prophet s.a.w in my eyes made a very powerful gesture. The same authority he had over the people, Ali a.s has it too. If your heart is in two minds, respecting the Prophet but having questions over Ali a.s, know that if the Prophet s.a.w is your master, Ali a.s is also your master.

 

 

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41 minutes ago, Fahad Sani said:

بسم الله الرحمن الرحيم

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

At ghadir were there any kuffar (disbelievers)? Who also performed hajj along with Prophet s.a.w.w?

 

Qur'an: and Allah will protect you from the people; surely Allah will not guide the unbelieving people: ar Raghib has said: "al 'Asm means to take hold; and al i'tisam is to adhere. al-'Isam is strap, that which is used for binding; the prophets enjoy 'ismah i.e. Allah protects them, first through the pure nature which is reserved for them; then through the physical and psychological virtues which He has bestowed upon them. Then through helping them and keeping their feet firm (on righteousness); then by sending tranquility upon them and protecting their hearts, and finally through tawfiq (divine help); Allah says: "and Allah will protect you from the people". And al 'ismah is like bracelet, and al-mi'sam is wrist, the part of hand where it is worn; the wrist's whiteness is called 'ismah, likening it to bracelet, as the whiteness of foot is called tahjil (wearing anklet); in the same vein they say, a'sam (white footed) crow (i.e. rare)."

Allamah Tabataba'I says: The explanation given above of the prophets' 'ismah is good, there is no objection to it; but those meanings cannot be applied to the verse under discussion: and Allah will protect you from the people; if we were to apply it, it may be applied to the verse: ...and they shall not harm you in any way, and Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allah's grace on you is very great (4:113). As for the clause: and Allah will protect you from the people, the verb, ya'sim, in it apparently denotes protection and safety from the people's evil which they aimed at the noble person of the Prophet, or his religious objectives or at the success of his Call and the triumph of his endeavors in short, any connotation appropriate to his sacred office.

However, looking at the usage of this word, we find that it actually means holding fast and clutching. Therefore, its use in the meaning of protection is based on allusion, because protection necessitates holding it fast.

Protection from the people is unrestricted and general. It does not say from which type of machination of the people the Prophet shall be protected. Does it point to their transgression and endeavors to harm him in body, like murder, poisoning, or assassination? Or through speech, like abusing and slandering? Or through some other devices, like disrupting his affairs one way or another through treachery, deception and double dealing? In short this non identification of things protected against, implies a sort of generalization; yet the context confines it to their evil that could have disrupted and destroyed what he had built and raised of the structure of religion.

"The people" refers to all human beings, without looking at any specialty, be it natural and in field of creation, like masculinity and femininity, or otherwise, like knowledge, virtues, and richness, etc. That is why it is seldom used for other than a group; and for this very reason, it often points to virtuous human beings if the virtue spoken of has some relation with humanity, as Allah says: And when it is said to them: "Believe as the people have believed" (2:13) i.e. those in whom meaning of humanity is found, and it is by which truth is perceived and distinguished from falsity.

Also, sometimes it denotes a sort of vileness and downfall in circumstances. This happens when the subject of talk is a thing in which some such human virtues are contemplated which are extraneous to the basic theme of the species, as Allah says: ...but most people do not know (30:30). Or, as you may say: Don't put trust in the people's promises; or, don't seek help from their masses. In the above clauses, you want to express the idea that trust or appeal to help should be placed in virtuous people who have natural disposition to fulfill their undertakings and to remain firm on their stand; that you should not trust such people who are merely called humans, without any praise or blame being attached to them; (especially) when the main theme does not indicate any merit or demerit other than the basic meaning of humanity, as Allah says: 0 you people! Surely We have created you of a male and a female and made you nations and tribes that you may recognize each other; surely the most honorable of you with Allah is the one who is most pious;… (49:13).

Probably, the word: "the people", in the clause: "and Allah will protect you from the people", points to the multitude of people which encompasses believers and hypocrites and those whose hearts are diseased; all of them are mixed together without any distinction. Therefore, if there is a cause to fear them, all of them combined will be feared. Probably the clause: "surely Allah will not guide the unbelieving people," points to it. This clause explains the reason of the preceding one: "and Allah will protect you from the people"; it has been described earlier that the verse was revealed after hijrah when the Islam had gained upper hand in Arabia, and most of the people had apparently entered into the fold of Islam, although there were among them the hypocrites and those whose hearts were diseased. Therefore, the phrase: "unbelieving people" denotes those who were mingled with the general public, who were not called "unbelievers" yet the characteristics of disbelief had taken root in their hearts. And through this clause, Allah has given assurance that He will nullify their machinations and protect His Messenger from their evil.

Also, it seems clear that in this clause, disbelief, means disbelieving in one of the commandments of Allah, i.e. the order to which the phrase: what has been revealed to you from your Lord, points; it is the same style that has been used in the verse of Hajj: ...and whoever disbelieves, then surely Allah is Self sufficient (independent) of the worlds (3:97).

In any case, the context of the verse does not allow taking "disbelief" in the meaning of rejection of the two testimonies. Such views can only be considered if we take: what has been revealed to you from your Lord, as referring to the sum total of all the revealed messages, but you have seen that this interpretation has no leg to stand upon.

The statement that Allah will not guide the disbelievers, means that He will not guide them in their treachery and machinations, and will prevent usual causes to submit to them when they proceed to their objectives of evil and mischief. It is like the verses: ...surely Allah does not guide the transgressing people (63:6);... and Allah does not guide aright the unjust people (2:258). Detailed discussion on this subject may be seen in volume two of this book.

It is certainly not correct to say that the non guidance here means not guiding them to correct faith, because it goes against the basic concept of Divine Call. How can Allah tell His Messenger: You call them to Allah, or, invite them to obey the divine command, but I will not guide them to it, except for the purpose of completing the proof against them!

Moreover, we see with our own eyes that Allah guides a lot of unbelievers to faith, and continues to do so every day; and He Himself has said: ...and Allah guides whom He pleases to the straight path (2:213).

Now, it is crystal clear that not guiding the unbelievers means that Allah does not let them achieve their goal of negating the word of truth and extinguishing the light of the revealed commandments. The unbelievers as well as the unjust people and the transgressors, under the influence of their sinister minds and erroneous views, want to change the custom of Allah, which encompasses the whole creation. They intend to divert the proceedings of true causes (which are free from stigma of disobeying the Lord of the universe) towards their own false goals and wicked destinations. But their formal powers can never debilitate Almighty Lord. Let them ponder on this question. Who has put these powers in their body? The only answer is: Allah. (How can these powers overpower their Creator?)

They might occasionally succeed in their endeavors and obtain for a short time what they want, but soon all this is turned upside down and their trickery turns against themselves: ...and the evil plan does not beset any save the authors of it... (35:43);... thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it remains in the earth; thus does Allah set forth parables (13:17)

Accordingly, the clause: "surely Allah will not guide the unbelieving people", elaborates the preceding one: "and Allah will protect you from the people", putting some limitation on its generality. The protection then means that Allah will protect him (s.a.w.) so that the people do not inflict any harm on him before he achieves his objectives of delivering this order and announcing it to the ummah. For example, He will not let them kill him before he conveys the message; they would not be able to rise against him or overturn his affairs, or accuse him of such matters which would make the believers go out of his religion, or affect such devices which would destroy and annihilate this shari'ah. Nay, Allah will certainly make the word of truth victorious, and establish the religion as He pleases, wherever He pleases and whenever He pleases. Allah says: If He pleases, He can make you pass away, 0 people! And bring others; and Allah has the power to do this (4:133).

However, the verse: "and Allah will protect you from the people", cannot be taken to imply a general and all encompassing protection from all and every trouble and harm; because such a view is rebutted by the Qur'an, the hadith and accepted history. The Prophet (s.a.w.) had to suffer from his people be they believers, unbelievers or hypocrites such misfortunes, tribulations and multifarious afflictions and grievances which nobody could ever bear except the noble Prophet (s.a.w.); and he has said in a famous hadith: "No prophet was ever harmed like I have been."

 

http://www.almizan.org/

 

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1 hour ago, Fahad Sani said:

بسم الله الرحمن الرحيم

Assalam o Alaikum, Wa Rehmatullah, Wa Barakatuhu.

GHADIR? CALIPHATE OR FRIENDLY LOVING RELATIONSHIP?


قال الله تعالى في الآية 6 من سورة الأحزاب : (النَّبيُّ أولى بالمؤمنين من أنفسهم)

      قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ

(Bukhari, Muslim, Trimizi, Abu Dawud, Nasai & others)

Same words Prophet s.a.w.w repeated in Ghadir, before saying Man kuntu Maula'hu.

 أحمد في مسنده 19302

حدثنا حُسين بن محمد وأبو نعيم، المعنى، قالا: حدثنا فِطْرٌ، عن أبي الطُّفيل قال:جمع عليٌّ رضي الله عنه الناسَ في الرَّحْبة، ثم قال لهم: أنْشُدُ اللهَ كلَّ امرىءٍ مسلمٍ سَمِعَ رسولَ الله صلى الله عليه وسلم يوم غَديرِ خُمٍّ ما سمع، لَمَّا قام، فقام ثلاثون من الناس، وقال أبو نعيم: فقام ناسٌ كثير، فشهدوا حين أخذه بيده، فقال للناس: "أتَعْلَمُونَ أنِّي أوْلَى بالمؤمنينَ مِنْ أنْفُسِهِمْ؟" قالوا: نعم يا رسولَ الله. قال: "مَنْ كُنْتُ مَوْلاهُ، فَهذَا مولاهُ، اللّهُمَّ وَالِ مَنْ وَالاهُ وَعَادِ مَنْ عادَاهُ" قال: فخرجتُ وكأنَّ في نفسي شيئاً، فلَقِيتُ زيدَ بنَ أرقم، فقلتُ له: إني سمعتُ علياً رضي الله عنه يقول كذا وكذا. قال: فما تُنكر؟ قد سمعتُ رسولَ الله صلى الله عليه وسلم يقول ذلك له.

First Prophet s.a.w.w asked a question that: "Do I not have more rights over your lives than yourselves? All answered: Yes

Then Prophet s.a.w.w said: Of whomever I am Mawla, Ali is his Mawla.

And Immediately after this Prophet s.a.w.w said: O Allah, befriend whosoever befriends him and be the enemy of whosever is hostile to him.

Meaning, Mu'walat (love) and Mu'adat (enmity). Not caliphate or leadership. If it had been for caliphate then Prophet s.a.w.w would have said more explicit & unambiguous words like "O Allah love those who FOLLOW him or OBEY him, and be the enemy of those who don't FOLLOW him or DISOBEY him".

 

The version of ghadir where it is said, Prophet s.a.w.w gave sermon of Ghadir to appoint Imam Ali a.s as caliph/successor after him, as per orders of Allah i.e Maida 67, is a clear fabrication.

In Maida 67 protection was given By Allah to His Prophet s.a.w.w against the disbelievers/kafirs.

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

At ghadir were there any kuffar (disbelievers)? Who also performed hajj along with Prophet s.a.w.w?


In fact, it was not the first time when Prophet s.a.w.w had declared those words about Imam Ali a.s. He s.a.w.w had also stated the same many days before the ghadir to one of his companion, when he expressed his anger about Ali in front of Prophet s.a.w.w.

أحمد في مسنده 22945

حدثنا الفضلُ بن دُكَينٍ، حدثنا ابن أَبي غَنِيَّةَ، عن الحَكَم، عن سعيد بن جُبَير، عن ابن عباس عن بُرَيدةَ، قال: غَزَوتُ مع عليٍّ اليمنَ، فرأَيتُ منه جَفْوةً، فلما قَدِمْتُ على رسول الله صلى الله عليه وسلم ذَكَرْتُ عليّاً، فتَنَقَّصتُه، فرأَيتُ وجهَ رسول الله صلى الله عليه وسلم يَتغيَّرُ، فقال: "يا بُرَيدةُ، أَلستُ أَوْلى بالمُؤمنِينَ من أَنفُسِهم؟" قلت: بلى يا رسول الله. قال: "من كنتُ مَوْلاه، فعليٌّ مَوْلاه".


Shaykh Mufid reported in Kitab al-Irshad pp.111-112

Buraida reported: "I wanted the earth to split open for me so that I could be swallowed into it. Then I said: I seek refuge in Allah from the anger of Allah and the anger of the Apostle of Allah. Apostle of Allah, forgive me. I will never hate Ali and I will only speak good of him." The Prophet forgave him.

 

Even Imam Ali a.s himself did not understood anything about caliphate/leadership.

Narrated `Abdullah bin `Abbas:

Ali bin Abu Talib came out of the house of Allah's Messenger during his fatal illness. The people asked, "O Abu Hasan (i.e. `Ali)! How is the health of Allah's Messenger this morning?" `Ali replied, "He has recovered with the Grace of Allah." `Abbas bin `Abdul Muttalib held him by the hand and said to him, "In three days you, by Allah, will be ruled (by somebody else ), And by Allah, I feel that Allah's Apostle will die from this ailment of his, for I know how the faces of the offspring of `Abdul Muttalib look at the time of their death. So let us go to Allah's Messenger and ask him who will take over the Caliphate. If it is given to us we will know as to it, and if it is given to somebody else, we will inform him so that he may tell the new ruler to take care of us." `Ali said, "By Allah, if we asked Allah's Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah's Messenger for it." [Sahih al-Bukhari 4447]

 

Imam Shafai r.a words about ghadir. Same Imam Shafai who is famous for his words "If love for Muhammads ‘aal’ (family) is Rafdh (heresy). Then Jinn and Men bear witness I am a Rafidhi (heretic)." Being a Rafidhi he also had not considered ghadir in meaning of caliphate.

What is meant by that is the concept of love for the sake of Islam, as Allah says:{that is because Allah is the Mawla of those who believe, and the disbelievers have no Mawla (Qur’an 47: 11)}. So the hadith does not say that ‘Ali should be the caliph after the death of the Messenger of Allah, it indicates that ‘Ali is one of the close friends of Allah, to whom love and support is due for the sake of Allah. [Haqbat min al-tareekh P-187]

 

Jazak Allah Khairan

 

My christian friend was not accepting that God/Allah is one because he believed in trinity. I recited Surah Touheed from Quran to prove my point. Makes sense?

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4 hours ago, Tawheed313 said:

Was Muhammed s.a.w so clueless, auzubillah ?

He dies without even recommending, or facilitating the pertinent issue of leadership after him.

He dies without allowing his own daughter Fatima a.s, and his own son Ali a.s to know that he doesn't leave inheritance...making them claim inheritance. Astoishingly, Fatima a.s and Ali a.s have no idea about the fact Muhammed s.a.w did not leave anything behind for them, but Umulmumineen Aisha did know?

There's one very telling statement:

`Ali said, "By Allah, if we asked Allah's Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah's Messenger for it."

I thought Ali a.s and the other Sahaba recognised the superiority of Abu Bakr? so why on earth would Ali a.s not want to risk being denied the caliphate? Did he think he had a right to it - or should be the caliph, even above Abu Bakr? Infact, what about the story we here oft repeated that Ali a.s had no desire to be caliph.

Didn't Ali a.s know Abu Bakr and Umar were the leaders of the 'elders' of jannah? Didn't he say the best of men after Muhammed s.a.w was Abu Bakr, then Umar, and that he himself was just an ordinary person? Didn't he claim the superiority of Abu Bakr, and Umar over all men after the Prophet Muhammed s.a.w?

If you believed all of the above, would you deny giving Bayah to someone for six whole months? It is unanimously accepted that Ali a.s did not give Bayah to Abu Bakr for six whole months. Does that seem normal? Did he think he had a right over Abu Bakr? Surely not, he would, allegedly, have known of all of these ahadith narrated and tagged to his name, extolling their merits. Did he merely reject Abu Bakr for 6 months because he was sad they didn't consult him? Why is matter?  If they had consulted him, would he have not voted clearly, for Abu Bakr anyway? Should he not have been happy the clear-cut best man after Muhammed s.a.w was appointed?

If one is not happy, maybe they would be sad for a day, perhaps a week. But to abstain and not give bayah for six whole months is a very, very serious issue.

The bottom line is, there are so many plot-holes in these ahadith.

 

 

 

Brother, I am not talking about other events or ahadith. Why Imam Ali a.s gave bayah after 6 months is not related to ghadir. OP is specifically about what happend at ghadir, what was its purpose and meaning. How Imam ALi a.s and other close companions understood from it. Was it about caliphate or something else? Incident of pen and paper is itself a big question/refutation for those who believe ghadir was about caliphate. And we see even Imam Ali a.s had no idea about it. Narration of Ibn Abbas clearly shows that. Isnt it shocking? Similarly no one from among the companions considered ghadir in terms of appointment of caliph/leader. Due to this they chose and gave bayah to Abu Bakr r.a. And if ghadir was really about divine appointment for caliph, then by chosing Abu Bakr r.a and rejecting the orders of Allah, about 99% of companions became either disbelievers or hypocrites.

ALso we see that no where in sermons of nahjul balagha Imam Ali a.s used event of ghadir or anything similiar from Prophet s.a.w.w as a proof for being his divinly appointed caliph. He only points to his being the most deserving of the caliphate and one who with more right to it.

I want to learn from you, what was Imam Ali a.s understanding on ghadir? Any sermon or narration on this? Or any will of Imam Ali a.s which discuss ghadir?

 

 

4 hours ago, Tawheed313 said:

Muhammed s.a.w placed the word 'mawla' in context. He first reminded the people what relationship he had to them:

1. Do i not have more authority over you than you have over your own selves?

Thus, Muhammed s.a.w frames and clearly ensures the people know that their relationship to him is one of absolute authority.

2. Then he raises the hand of Ali a.s

When one raises the hand of another, this body language is a powerful statement. In sport, it is used to appoint a winner. In politics, i have often seen people raise the hand of an incumbent politician, or one they endorse to be leader. Ofcourse, it has other uses.

3. Whomsoevers mawla i am , Ali is his mawla.

Clearly, after ensuring and allowing the people to proclaim that Muhammed s.a.w's relationship to them is one where he has absolute authority over them, he then states whoever he has that relationship with, Ali a.s also has that relationship over them. Thus Mawla is placed within the framed context of authority, and thus means master, leader etc.

Furthermore, while people respected Muhammed s.a.w atleast outwardly, there was certianly jealousy of Ali a.s, and perhaps there were not true believers in the crowd, who sought for power after Muhammed s.a.w's death. Thus, the Prophet s.a.w in my eyes made a very powerful gesture. The same authority he had over the people, Ali a.s has it too. If your heart is in two minds, respecting the Prophet but having questions over Ali a.s, know that if the Prophet s.a.w is your master, Ali a.s is also your master.

 

 

 

If it was really in that sense as you are saying then why muhajir and ansaar not accepted Imam Ali a.s as their master/leader/caliph. Recall letter 6 of nahjul balagha, where Imam Ali a.s had clearly said that...

"consultation is confined to the muhajirun and the ansar. If they agree on an individual and take him to be Caliph it will be deemed to mean Allah's pleasure"

This was belief of Imam Ali a.s.

Edited by Fahad Sani
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4 hours ago, celestial said:

Lol. You quote from sunni books and sunni scholars to prove something to shias? Why don't you go join ummah.org or something?

Yeah yeah, prophet gathered thousands of people just to say "Listen everyone, Ali is my friend and I love him".

Like he didn't do this countless times before. Sounds pretty logical.

 

3 hours ago, Aabiss_Shakari said:

My christian friend was not accepting that God/Allah is one because he believed in trinity. I recited Surah Touheed from Quran to prove my point. Makes sense?

 

Truth is truth. Doesnt matter whether its from sunni books or shia books. Islam is only one there is nothing like sunni islam or shia islam.

All such things are also there in shia books. But from sunni books its very easy to find anything you want by using search tools, as everyone here on SC is doing and sharing ahadith and narrations from sunnah.com and other sites. WHile same facility is not available with shia books (kutb e arba and other classical books) with english translation. Also because I wanted to narrate from most authentic and early sources of ahadith thats why I chose those sources.

Here is one related narration from shia book. WHich shows how companions understood from Prophet's sermon of ghadir. As narrated by Imam Baqir a.s.

 

عن سالم قيل  لعمر نراك تصنع بغلي شيئا لا تصنعه بأحد من أصحاب النبي صلى الله عليه وآله ، قال : إنه مولاي .
وعن أبي جعفر عليه السلام قال : جاء أعرابيان إلى عمر يختصمان ، فقال عمر : يا أبا الحسن اقض بينهما ، فقضى على أحدهما ، فقال المقتضي عليه : يا أميرالمؤمنين هذا يقتضي بيننا ؟ فوثب إليه عمرفأخذ بتلبيبه ولببه  ثم قال : ويحك ما ندري من هذا ؟ هذا مولاي ومولى كل مؤمن ، ومن لم يكن مولاه فليس بمؤمن

Narrated Salim: they said to caliph Umar: we see you treating Ali like you treat no other of the Companions of the Prophet(SAWS)? he said: He is my Mawla(friend). Imam al Baqir said: Once two wondering Arabs came to the caliph Umar so that he may Judge between them, So umar said to Ali: O Abu al Hassan why don’t you Judge between them. So he made his ruling on one of the two, Then That wondering Arab said: O Ameer al Momineen(Umar) Do you let this(man) judge between us!? So Umar quickly stood up and shouted at the Man: How dare you, do you not know who this is? He is my Mawla and the Malwa of every believer and if he’s not your Malwa then you’re not a believer.

[Bihar al Anwar Vol-40, P-124] https://www.aqaed.com/ahlulbait/books/behar40/a13.html

Now compare this with OP.

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13 minutes ago, Fahad Sani said:

Truth is truth. Doesnt matter whether its from sunni books or shia books. Islam is only one there is nothing like sunni islam or shia islam.

Alright. I'm gonna present you hadiths from Shia books and you are gonna accept them. Okay?

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1 hour ago, Fahad Sani said:

Here is one related narration from shia book. WHich shows how companions understood from Prophet's sermon of ghadir. As narrated by Imam Baqir a.s.

 

عن سالم قيل  لعمر نراك تصنع بغلي شيئا لا تصنعه بأحد من أصحاب النبي صلى الله عليه وآله ، قال : إنه مولاي .
وعن أبي جعفر عليه السلام قال : جاء أعرابيان إلى عمر يختصمان ، فقال عمر : يا أبا الحسن اقض بينهما ، فقضى على أحدهما ، فقال المقتضي عليه : يا أميرالمؤمنين هذا يقتضي بيننا ؟ فوثب إليه عمرفأخذ بتلبيبه ولببه  ثم قال : ويحك ما ندري من هذا ؟ هذا مولاي ومولى كل مؤمن ، ومن لم يكن مولاه فليس بمؤمن

Narrated Salim: they said to caliph Umar: we see you treating Ali like you treat no other of the Companions of the Prophet(SAWS)? he said: He is my Mawla(friend). Imam al Baqir said: Once two wondering Arabs came to the caliph Umar so that he may Judge between them, So umar said to Ali: O Abu al Hassan why don’t you Judge between them. So he made his ruling on one of the two, Then That wondering Arab said: O Ameer al Momineen(Umar) Do you let this(man) judge between us!? So Umar quickly stood up and shouted at the Man: How dare you, do you not know who this is? He is my Mawla and the Malwa of every believer and if he’s not your Malwa then you’re not a believer.

[Bihar al Anwar Vol-40, P-124] https://www.aqaed.com/ahlulbait/books/behar40/a13.html

Now compare this with OP.

This doesn't prove anything. Instead we can say that as you took the word friend in the bracket we can put master in that place. Also see here how your caliph umar was incapable of solving a small matter, let alone solving religious issue.

And btw, what is this hypocrisy. where is the chain of narrators? where is sanad?. No authentication? why, just because it 'may' suit your agenda.

Edited by Lover of Ahlulbait (ams)
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:ws:

You forgot to mention a few other important things.

Quote

The Messenger of Allah declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere both of them,you will never go astray after me. They are the Book of Allah and my progeny, that is my Ahlul-Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." Then Prophet (saww) held up the hand of Ali and said: "Whoever I am his Mawla, Ali is his Mawla. O' God, love those who love him, and be hostile to those who are hostile to him."

Quote

 

Immediately after the Prophet (saww) finished his speech, the following verse of Holy Quran was revealed:

"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion." (Quran 5:3)

 

I wonder why ^

Quote

After his speech, the Messenger of Allah asked every body to give the oath of allegiance to Ali (as) and congratulate him. Among those who gave him the oath were Umar, Abu Bakr, and Uthman. It is narrated that Umar and Abu Bakr said:

"Well done Ibn Abi Talib! Today you became the leader (Mawla) of all believing men and women.

Interesting, No?

Quote

The Prophet (saww) said:

"Ali is unto me as Aaron was to Moses except that there is no Prophet after me."

Ever wondered what the relation was between Aaron & Moses?

Perhaps you'll like this thread.

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3 hours ago, Fahad Sani said:

 

 

Truth is truth. Doesnt matter whether its from sunni books or shia books. Islam is only one there is nothing like sunni islam or shia islam.

All such things are also there in shia books. But from sunni books its very easy to find anything you want by using search tools, as everyone here on SC is doing and sharing ahadith and narrations from sunnah.com and other sites. WHile same facility is not available with shia books (kutb e arba and other classical books) with english translation. Also because I wanted to narrate from most authentic and early sources of ahadith thats why I chose those sources.

Sermon 3: By Allah, the son of Abu Quhafah….

Known as the Sermon of ash-Shiqshiqiyah1

ومن خطبة له (عليه السلام) المعروفة بالشِّقْشِقِيَّة

وتشتمل على الشكوى من أمر الخلافة ثم ترجيح صبره عنها ثم مبايعة الناس له

Beware! By Allah, the son of Abu Quhafah (Abu Bakr)2 dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.

Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death).

أَمَا وَالله لَقَدْ تَقَمَّصَها ابْنُ اَبى قُحافَةَ ، وَإِنَّهُ لَيَعْلَمُ أَنَّ مَحَلِّيَ مِنهَا مَحَلُّ القُطْبِ مِنَ الرَّحَا، يَنْحَدِرُ عَنِّي السَّيْلُ، وَلا يَرْقَى إِلَيَّ الطَّيْرُ، فَسَدَلْتُ دُونَهَا ثَوْباً، وَطَوَيْتُ عَنْهَا كَشْحاً، وَطَفِقْتُ أَرْتَئِي بَيْنَ أَنْ أَصُولَ بِيَد جَذَّاءَ، أَوْ أَصْبِرَ عَلَى طَخْيَة عَمْيَاءَ، يَهْرَمُ فيهَا الكَبيرُ، وَيَشِيبُ فِيهَا الصَّغِيرُ، وَيَكْدَحُ فِيهَا مُؤْمِنٌ حَتَّى يَلْقَى رَبَّهُ.

Proposes Patience in Absence of Supporters

ترجيح الصبرعلى فقد الاعوان

I found that endurance thereon was wiser. So I adopted patience although there was [Edited Out]ing in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.

(Then he quoted al-A`sha’s verse):

My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir’s brother Hayyan.3

فَرَأَيْتُ أَنَّ الصَّبْرَ عَلَى هَاتَا أَحْجَى، فَصَبَرتُ وَفي الْعَيْنِ قَذىً، وَفي الحَلْقِ شَجاً، أرى تُرَاثي نَهْباً، حَتَّى مَضَى الاْوَّلُ لِسَبِيلِهِ، فَأَدْلَى بِهَا إِلَى ابْنِ الْخَطّابِ بَعْدَهُ. ( ثم تمثل بقول الاعشى):

شَتّانَ ما يَومي عَاى كُوْرِها * و يَوْمُ حَيَّانَ أخي جابِرِ

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.

فَيَا عَجَباً!! بَيْنَا هُوَ يَسْتَقِيلُها في حَيَاتِهِ إِذْ عَقَدَهَا لاخَرَ بَعْدَ وَفَاتِهِ ـ لَشَدَّ مَا تَشَطَّرَا ضَرْعَيْهَا ! ـ فَصَيَّرَهَا في حَوْزَة خَشْنَاءَ، يَغْلُظُ كَلْمُهَا، وَيَخْشُنُ مَسُّهَا، وَيَكْثُرُ العِثَارُ فِيهَا وَالاْعْتَذَارُ مِنْهَا، فَصَاحِبُهَا كَرَاكِبِ الصَّعْبَةِ، إِنْ أَشْنَقَ لَهَا خَرَمَ، وَإِنْ أَسْلَسَ لَهَا تَقَحَّمَ، فَمُنِيَ النَّاسُ ـ لَعَمْرُ اللهِ ـ بِخَبْط وَشِمَاس، وَتَلَوُّن وَاعْتِرَاض.

Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group4 and regarded me to be one of them. But good Heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high.

One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah’s wealth5 like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

فَصَبَرْتُ عَلَى طُولِ الْمُدَّةِ، وَشِدَّةِ الْمحْنَةِ، حَتَّى إِذا مَضَى لِسَبِيلِهِ جَعَلَهَا في جَمَاعَة زَعَمَ أَنَّي أَحَدُهُمْ. فَيَاللهِ وَلِلشُّورَى! مَتَى اعْتَرَضَ الرَّيْبُ فِيَّ مَعَ الاْوَّلِ مِنْهُمْ، حَتَّى صِرْتُ أُقْرَنُ إِلَى هذِهِ النَّظَائِرِ! لكِنِّي أَسفَفْتُ إِذْ أَسَفُّوا، وَطِرْتُ إِذْ طَارُوا، فَصَغَا رَجُلُ مِنْهُمْ لِضِغْنِه، وَمَالَ الاْخَرُ لِصِهْرهِ، مَعَ هَن وَهَن. إِلَى أَنْ قَامَ ثَالِثُ القَوْمِ، نَافِجَاً حِضْنَيْهِ بَيْنَ نَثِيلهِ وَمُعْتَلَفِهِ، وَقَامَ مَعَهُ بَنُو أَبِيهِ يَخْضَمُونَ مَالَ اللهِ خَضْمَ الاْبِل نِبْتَةَ الرَّبِيعِ، إِلَى أَنِ انْتَكَثَ عَلَيْهِ فَتْلُهُ، وَأَجْهَزَ عَلَيْهِ عَمَلُهُ، وَكَبَتْ بِهِ بِطْنَتُهُ.

Allegiance paid to ‘Ali

مبايعة علي (عليه السلام(

At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like a herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:

That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur’an, 28:83)

فَمَا رَاعَنِي إلاَّ وَالنَّاسُ إليَّ كَعُرْفِ الضَّبُعِ، يَنْثَالُونَ عَلَيَّ مِنْ كُلِّ جَانِب، حَتَّى لَقَدْ وُطِىءَ الحَسَنَانِ، وَشُقَّ عِطْفَايَ، مُجْتَمِعِينَ حَوْلي كَرَبِيضَةِ الغَنَمِ. فَلَمَّا نَهَضْتُ بِالاْمرِ نَكَثَتْ طَائِفَةٌ، وَمَرَقَتْ أُخْرَى، وَفَسَقَ [وقسط] آخَرُونَ كَأَنَّهُمْ لَمْ يَسْمَعُوا اللهَ سُبْحَانَهُ يَقُولُ: (تِلْكَ الدَّارُ الاخِرَةُ نَجْعَلُهَا للَّذِينَ لاَ يُريدُونَ عُلُوّاً في الاَرْضِ وَلاَ فَسَاداً وَالعَاقِبَةُ لِلْمُتَّقِينَ(،

Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.

بَلَى! وَاللهِ لَقَدْ سَمِعُوهَا وَوَعَوْهَا، وَلكِنَّهُمْ حَلِيَتَ الدُّنْيَا في أَعْيُنِهمْ، وَرَاقَهُمْ زِبْرِجُهَا! أَمَا وَالَّذِي فَلَقَ الْحَبَّةَ، وَبَرَأَ النَّسَمَةَ، لَوْلاَ حُضُورُ الْحَاضِرِ، وَقِيَامُ الْحُجَّةِ بِوُجُودِ النَّاصِرِ، وَمَا أَخَذَ اللهُ عَلَى العُلَمَاءِ أَلاَّ يُقَارُّوا عَلَى كِظَّةِ ظَالِم، وَلا سَغَبِ مَظْلُوم، لاَلقَيْتُ حَبْلَهَا عَلَى غَارِبِهَا، وَلَسَقَيْتُ آخِرَهَا بِكَأْسِ أَوَّلِها، وَلاَلفَيْتُمْ دُنْيَاكُمْ هذِهِ أَزْهَدَ عِنْدِي مِنْ عَفْطَةِ عَنْز!

(It is said that when Amir al-mu’minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu’minin began looking at it, when Ibn `Abbas said, “O’ Amir al-mu’minin, I wish you resumed your Sermon from where you broke it.” Thereupon he replied, “O’ Ibn `Abbas it was like the foam of a Camel which gushed out but subsided.” Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu’minin could not finish it as he wished to.)

قالوا: وقام إِليه رجل من أهل السوادعند بلوغه إلى هذا الموضع من خطبته، فناوله كتاباً، فأقبل ينظر فيه، فلمّا فرغ من قراءته قال له ابن عباس: يا أميرالمؤمنين، لو اطَّرَدت مَقالتكَ من حيث أَفضيتَ! فَقَالَ(عليه السلام): هَيْهَاتَ يَابْنَ عَبَّاس! تِلْكَ شِقْشِقَةٌ هَدَرَتْ ثُمَّ قَرَّتْ! قال ابن عباس: فوالله ما أَسفت على كلام قطّ كأَسفي على ذلك الكلام أَلاَّ يكون أميرالمؤمنين (عليه السلام) بلغ منه حيث أراد.

Al-Sharif al-Radi says: The words in this sermon “like the rider of a camel” mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel’s unruliness, it would throw him somewhere and would get out of control. “ashnaq an-naqah” is used when the rider holds up the rein and raises the camel’s head upwards. In the same sense the word “shanaqa an-naqah” is used. Ibn as-Sikkit has mentioned this in Islah al-Mantiq.

Amir al-mu’minin has said “ashnaqa laha”instead of “ashnaqaha”, this is because he has used this word in harmony with “aslasa laha” and harmony could be retained only by using both in the same form. Thus, Amir al-mu’minin has used “ashnaqa laha” as though in place of “in rafa`a laha ra’saha”, that is, “if he stops it by holding up the reins.”

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9 hours ago, Fahad Sani said:

Imam Shafai r.a words about ghadir. Same Imam Shafai who is famous for his words "If love for Muhammads ‘aal’ (family) is Rafdh (heresy). Then Jinn and Men bear witness I am a Rafidhi (heretic)." Being a Rafidhi he also had not considered ghadir in meaning of caliphate.

A Rafidi is a Kaffir according to Sunni. A Rafidi (Rejects) the Caliphate of abu Bakr, Omar, Usman, Muawiya, Yazid, ......

Sunni believe in Predestination, therefore they believe abu Bakr, Omar, Usman, Muawiya, Yazid, ...... were appointed by Allah. Therefore, anyone who Rafidi (Rejects) the Will of Allah by Rejecting abu Bakr, Omar, Usman, Muawiya, Yazid, ......

Know Arabic and Islamic terms well, so that you can know Islam, rather than copy/pasting right and left.

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4 hours ago, Fahad Sani said:

Brother, I am not talking about other events or ahadith. Why Imam Ali a.s gave bayah after 6 months is not related to ghadir.

Ali never gave the bayah. I am sure that you cooked hadiths are full of them. Ali, Hassan and Hussain never gave bayah, and abu Bakr, Omar, Usman and Muawiya were intelligent enough to realize this and never enforced from them. They Imams never legitimize their rules.

The dimwits Zayid (la) insisted bayah from Hussain for legitimize his rule. Hussain refused and rest is history.

Know the history of Islam, and know the history of Holy Quran.

Islam is a total message and not itty bitty events, and captured by Bukhari 250 years later after the death of the Prophet.

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Brother Fahad, the Quran has on numerous occasion stated we are brothers in faith, here's one example: 

Hold firmly to the rope of Allah all together and do not become divided. Remember the favor of Allah upon you, when you were enemies and he brought your hearts together and you became brothers by his favor.

Surat Ali Imran 3:103

Now, if we are brothers in Islam, how do reconcile "friend" when the Almighty has bestowed brotherhood?

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Quote of @BornShia

There is no gap. All Shia and Sunni know this, only our resident @Tawheed313 Hadith Expert doesn't know this. Where there is been gap from first Imam Ali to the last Imam Mahdi.

SAHIH INTERNATIONAL : Chapter 3, verses 3 and 4

Indeed, Allah chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds -

Descendants, some of them from others. And Allah is Hearing and Knowing.

But you will reject the Itrat, in favor of Omayyad, Abbasid, Ottoman ....

Quote

 

Quote of @Fahad Sani

Just want to know.

What is the relation of this verse with 12 Imams??? As you said above.

 

I am glad that accepted that Prophet Mohammad (saws) has relation with the above two verses. Now, the relationship to Itrat. Remember, Mahdi!

Yes, you do and his name will be the name of Prophet, his name will be Mohammad and he will be son of Fatima and Ali.

Read the Holy Quran and learn the Holy Quran. Here is another complete Surah on Itrat.

SAHIH INTERNATIONAL

Indeed, We have granted you, [O Muhammad], al-Kawthar.

So pray to your Lord and sacrifice.

Indeed, your enemy is the one cut off.

 

See the complete Surah is discussing about two Kawthar (abundance), if you understand Arabic language. One Kawthar in this world, umpteen children from Fatima and Ali and another Kawthar in Paradise a pond.

Those who hate the Kawthar in this world, Allah will cut them off from descendants (Umayyad) from this world, and Allah will cut them off meeting the Prophet in Paradise at the Kawthar.

Learn Arabic. Learn complete religion. Islam is a complete message and not itty bitty events.

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10 hours ago, Fahad Sani said:

بسم الله الرحمن الرحيم

Assalam o Alaikum, Wa Rehmatullah, Wa Barakatuhu.

GHADIR? CALIPHATE OR FRIENDLY LOVING RELATIONSHIP?


قال الله تعالى في الآية 6 من سورة الأحزاب : (النَّبيُّ أولى بالمؤمنين من أنفسهم)

      قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ

(Bukhari, Muslim, Trimizi, Abu Dawud, Nasai & others)

Same words Prophet s.a.w.w repeated in Ghadir, before saying Man kuntu Maula'hu.

 أحمد في مسنده 19302

حدثنا حُسين بن محمد وأبو نعيم، المعنى، قالا: حدثنا فِطْرٌ، عن أبي الطُّفيل قال:جمع عليٌّ رضي الله عنه الناسَ في الرَّحْبة، ثم قال لهم: أنْشُدُ اللهَ كلَّ امرىءٍ مسلمٍ سَمِعَ رسولَ الله صلى الله عليه وسلم يوم غَديرِ خُمٍّ ما سمع، لَمَّا قام، فقام ثلاثون من الناس، وقال أبو نعيم: فقام ناسٌ كثير، فشهدوا حين أخذه بيده، فقال للناس: "أتَعْلَمُونَ أنِّي أوْلَى بالمؤمنينَ مِنْ أنْفُسِهِمْ؟" قالوا: نعم يا رسولَ الله. قال: "مَنْ كُنْتُ مَوْلاهُ، فَهذَا مولاهُ، اللّهُمَّ وَالِ مَنْ وَالاهُ وَعَادِ مَنْ عادَاهُ" قال: فخرجتُ وكأنَّ في نفسي شيئاً، فلَقِيتُ زيدَ بنَ أرقم، فقلتُ له: إني سمعتُ علياً رضي الله عنه يقول كذا وكذا. قال: فما تُنكر؟ قد سمعتُ رسولَ الله صلى الله عليه وسلم يقول ذلك له.

First Prophet s.a.w.w asked a question that: "Do I not have more rights over your lives than yourselves? All answered: Yes

Then Prophet s.a.w.w said: Of whomever I am Mawla, Ali is his Mawla.

And Immediately after this Prophet s.a.w.w said: O Allah, befriend whosoever befriends him and be the enemy of whosever is hostile to him.

Meaning, Mu'walat (love) and Mu'adat (enmity). Not caliphate or leadership. If it had been for caliphate then Prophet s.a.w.w would have said more explicit & unambiguous words like "O Allah love those who FOLLOW him or OBEY him, and be the enemy of those who don't FOLLOW him or DISOBEY him".

 

The version of ghadir where it is said, Prophet s.a.w.w gave sermon of Ghadir to appoint Imam Ali a.s as caliph/successor after him, as per orders of Allah i.e Maida 67, is a clear fabrication.

In Maida 67 protection was given By Allah to His Prophet s.a.w.w against the disbelievers/kafirs.

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

At ghadir were there any kuffar (disbelievers)? Who also performed hajj along with Prophet s.a.w.w?


In fact, it was not the first time when Prophet s.a.w.w had declared those words about Imam Ali a.s. He s.a.w.w had also stated the same many days before the ghadir to one of his companion, when he expressed his anger about Ali in front of Prophet s.a.w.w.

أحمد في مسنده 22945

حدثنا الفضلُ بن دُكَينٍ، حدثنا ابن أَبي غَنِيَّةَ، عن الحَكَم، عن سعيد بن جُبَير، عن ابن عباس عن بُرَيدةَ، قال: غَزَوتُ مع عليٍّ اليمنَ، فرأَيتُ منه جَفْوةً، فلما قَدِمْتُ على رسول الله صلى الله عليه وسلم ذَكَرْتُ عليّاً، فتَنَقَّصتُه، فرأَيتُ وجهَ رسول الله صلى الله عليه وسلم يَتغيَّرُ، فقال: "يا بُرَيدةُ، أَلستُ أَوْلى بالمُؤمنِينَ من أَنفُسِهم؟" قلت: بلى يا رسول الله. قال: "من كنتُ مَوْلاه، فعليٌّ مَوْلاه".


Shaykh Mufid reported in Kitab al-Irshad pp.111-112

Buraida reported: "I wanted the earth to split open for me so that I could be swallowed into it. Then I said: I seek refuge in Allah from the anger of Allah and the anger of the Apostle of Allah. Apostle of Allah, forgive me. I will never hate Ali and I will only speak good of him." The Prophet forgave him.

 

Even Imam Ali a.s himself did not understood anything about caliphate/leadership.

Narrated `Abdullah bin `Abbas:

Ali bin Abu Talib came out of the house of Allah's Messenger during his fatal illness. The people asked, "O Abu Hasan (i.e. `Ali)! How is the health of Allah's Messenger this morning?" `Ali replied, "He has recovered with the Grace of Allah." `Abbas bin `Abdul Muttalib held him by the hand and said to him, "In three days you, by Allah, will be ruled (by somebody else ), And by Allah, I feel that Allah's Apostle will die from this ailment of his, for I know how the faces of the offspring of `Abdul Muttalib look at the time of their death. So let us go to Allah's Messenger and ask him who will take over the Caliphate. If it is given to us we will know as to it, and if it is given to somebody else, we will inform him so that he may tell the new ruler to take care of us." `Ali said, "By Allah, if we asked Allah's Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah's Messenger for it." [Sahih al-Bukhari 4447]

 

Imam Shafai r.a words about ghadir. Same Imam Shafai who is famous for his words "If love for Muhammads ‘aal’ (family) is Rafdh (heresy). Then Jinn and Men bear witness I am a Rafidhi (heretic)." Being a Rafidhi he also had not considered ghadir in meaning of caliphate.

What is meant by that is the concept of love for the sake of Islam, as Allah says:{that is because Allah is the Mawla of those who believe, and the disbelievers have no Mawla (Qur’an 47: 11)}. So the hadith does not say that ‘Ali should be the caliph after the death of the Messenger of Allah, it indicates that ‘Ali is one of the close friends of Allah, to whom love and support is due for the sake of Allah. [Haqbat min al-tareekh P-187]

Jazak Allah Khairan

 

Simple question is the prophet has used the word Mawla for himself and Imam Ali both.

Provide us a single verse of quran as evidence that he prophet is the friend of believers instead of the leader/ /one to be followed. so that we can give any thought to the statement that imam Ali can be friend of believers instead of the one to be followed.

I await a single verse of quran mentioning that the prophet is the friend of believers and he should be loved alone without following him.

 

 

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5 hours ago, Fahad Sani said:

I want to learn from you, what was Imam Ali a.s understanding on ghadir? Any sermon or narration on this? Or any will of Imam Ali a.s which discuss ghadir?

No you don't want to learn from us. You want to impose your views on us. You break every event into itty bitty and then bring excuses from here and there from your books.

Islam is a complete message, and you should take all those hadiths together in which the Prophet appointed Imam Ali his successor.

  1. Verse 5:67 before the Ghadeer, then Ghadeer and verse 5:3 after the Ghadeer.
  2. Hadiths of Manzila
  3. Hadith al-Thaqalayn
  4. Hadith of Zakat being haram on Itrat (Alhul Bayt)
  5. Hadith of The Calamity of Thursday
  6. Osama Army and who was put under Osama
  7. Hadith of Knowledge
  8. Appointing Ali his wali al-amr
  9. On and on

And then, we have umpteen verses.

They have all be taken together as a complete message and not in isolation.

And, then Prophet doesn't make a will to appoint his successor. He leaves it to Allah. But while bathing the warm body, abu Bakr realizes the importance of appointing someone. So, Omar and he go somewhere far away and conspire the appointment. And, then when abu Bakr dies, he considers the importance of appointing his successor and makes a will for his conspirator.

How much we demean Rasool Allah. AstafgurAllah.

 

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Salaam brother @Fahad Sani,

10 hours ago, Fahad Sani said:

First Prophet s.a.w.w asked a question that: "Do I not have more rights over your lives than yourselves? All answered: Yes

You mentioned in the other thread that the above statement from the Prophet is from Surah Ahzaab Verse 6 and I agree with you. The verse states:

[Shakir 33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book.

I never looked at the verses following ayah 6 in this sense but now that I do, I am simply amazed at mysteries of the Quran. The following verses were revealed around the time of the Battle of the Ditch (Khandaq):

[Shakir 33:7] And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Marium, and We made with them a strong covenant
[Shakir 33:8] That He may question the truthful of their truth, and He has prepared for the unbelievers a painful punishment.
[Shakir 33:9] O you who believe! call to mind the favor of Allah to you when there came down upon you hosts, so We sent against them a strong wind and hosts, that you saw not, and Allah is Seeing what you do.
[Shakir 33:10] When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah.
[Shakir 33:11] There the believers were tried and they were shaken with severe shaking.
[Shakir 33:12] And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive.
[Shakir 33:13] And when a party of them said: O people of Yasrib! there IS no place to stand for you (here), therefore go back; and a party of them asked permission of the prophet, saying. Surely our houses are exposed; and they were not exposed; they only desired to fly away.
[Shakir 33:14] And if an entry were made upon them from the outlying parts of it, then they were asked to wage war, they would certainly have done it, and they would not have stayed in it but a little while.
[Shakir 33:15] And certainly they had made a covenant with Allah before, that they would not turn (their) backs; and Allah's covenant shall be inquired of.
[Shakir 33:16] Say: Flight shall not do you any good if you fly from death or slaughter, and in that case you will not be allowed to enjoy yourselves but a little.
[Shakir 33:17] Say: Who is it that can withhold you from Allah if He intends to do you evil, rather He intends to show you mercy? And they will not find for themselves besides Allah any guardian or a helper.
[Shakir 33:18] Allah knows indeed those among you who hinder others and those who say to their brethren: Come to us; and they come not to the fight but a little,
[Shakir 33:19] Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore Allah has made their doing naught; and this is easy to Allah.
[Shakir 33:20] They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little.
[Shakir 33:21] Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.
[Shakir 33:22] And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth; and it only increased them in faith and submission.
[Shakir 33:23] Of the believers are men who are true to the covenant which they made with Allah: so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed in the least
[Shakir 33:24] That Allah may reward the truthful for their truth, and punish the hypocrites if He please or turn to them (mercifully); surely Allah is Forgiving, Merciful.
[Shakir 33:25] And Allah turned back the unbelievers in their rage; they did not obtain any advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty.

The summary for the above ayahs is that a covenant is made with the Prophet and the Muslims. The believers accept the covenant; the hypocrites reject the covenant and turn their backs on the Prophet. 

Now compare the verses above and notice how well they fit with the Ghadeer event. The similarities are uncanny. It is as if (and for sure it is) the Prophet is hinting at the example of Surah Ahzaab when he says "Have I not more rights over you than yourselfs" for all to see that just like Khandaq, there will be a set of believers of Ghadeer and a set of hypocrites who reject it. 

By starting of with the Prophet's statement, you have made more of a case for the leadership of Ali than the friendship of Ali.

---------------------

As far as Mawla goes, the Prophet could have chosen any word and the hypocrites would still reject it. While you say mawla means friend, we say the mawla was chosen because of the variety of meanings it holds. After Allah and the Prophet, Ali is Islam's and Momineens protector, guardian, master, well-wisher and if need be our friend.

Instead of Ahle-Sunnah Wal Jama'a (ASWJ), perhaps you should re-label the brand Ahle-SelectiveSunnah Wal Jama'a (ASSWJ).

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Ibn Kathir, `Imad al-Din Isma`il b. `Umar b. Kathir b. Daw', al-Qarashi al-Dimashqi
Al-Bidayah wa'l-Nihayah fi al-Ta'rikh   
Cairo: Matba`at al-Sa`adah (14 vols), 1932-  vol. 7, p. 349


خرجنا مع رسول الله صلى الله عليه وسلم حتى نزلنا غدير خم بعث مناديا ينادي فلما اجتمعنا قال : ألست أولى بكم من أنفسكم ؟ ‏قلنا : بلى يارسول الله ، قال : ألست أولى بكم من امهاتكم ؟ قلنا : بلى يا رسول الله ، قال : ألست أولى بكم من آبائكم ؟ قلنا : ‏بلى يا رسول الله ، قال : ألست ؟ ألست ؟ ألست ؟ قلنا: بلى يارسول الله ، قال : من كنت مولاه فعلي مولاه  أللهم وال من ‏والاه ، وعاد من عاداه ، فقال عمر بن الخطاب : هنيئا لك يابن ابي طالب أصبحت اليوم ولي كل مؤمن‎ 

Traveling with the Messenger of Allah , we stopped at the pond of Khumm and the Prophet sent someone to call upon people to gather. When we came together he said: ‘Do I not have more right with you than your own selves?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your mothers?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your fathers?’ We replied: ‘Yes indeed, O Messenger of Allah!’ He kept asking ‘Do I not have’, and we kept answering ‘Yes indeed, O Messenger of Allah!’ He concluded: ‘To whoever I am his master, ‘Ali is his master. O' God, love those who love him, and be hostile to those who are hostile to him.’ 'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the master of every believer.’

 

 

al-Shahrastani, Muhammad b. `Abd al-Karim, Abu al-Fath al-Shafi`i
Al-Milal wa'l-Nihal   
Cairo: al-Halabi, 1968  vol. 1, p. 162

قال في (الملل والنحل) المطبوع في هامش الفصل لابن حزم ج 1 ص 220: ومثل ما جرى في كمال الاسلام وإنتظام الحال حين نزل ‏قوله تعالى: يا أيها الرسول بلغ ما انزل إليك من ربك وإن لم تفعل فما بلغت رسالته. فلما وصل إلى غدير خم أمر بالدرجات [كذا في ‏النسخ والصحيح: بالدوحات] فقمن ونادوا: ألصلاة جامعة ثم قال عليه السلام وهو على الرحال: من كنت مولاه فعلي مولاه، أللهم ‏وال من والاه، وعاد من عاداه، وانصر من نصره، واخذل من خذله، وأدر الحق معه حيث دار، ألا هل بلغت؟ ثلاثا. فادعت الامامية ‏أن هذا نص صريح فإنا ننظر من كان النبي مولى له وبأي معنى فتطرد ذلك في حق علي وقد فهمت الصحابة من التولية ما فهمناه ‏‏[سنوقفك على حق القول في المفاد وان الصحابة ما فهمت الا ما ترتأيه الامامية] حتى قال عمر حين أستقبل عليا: طوبى لك يا علي، ‏أصبحت مولى كل مؤمن ومؤمنة.‏

Another example may be given of an incident that occurred when Islam had reached its perfection and order was established. The word of God came down, saying: ‘O Apostle! Proclaim the message which has been sent to you from your Lord. If you do not, you will not have delivered his message. God will protect you from men.’ When the Prophet reached the pool of Khumm, he asked for the land between the tall trees to be cleared. The call then went out that the prayer was about to begin. While the Prophet was still in the saddle, he said:
Of whomsoever I am the master, `Ali is the master. May God befriend those who befriend him, and be an enemy to those who are enemies to him; may he assist those who assist him, and forsake those who forsake him. May the truth be with him wherever he goes. So, I have delivered [the message].

This he said three times.

According to the Imamiya this was a clear appointment. [They say]: We call to mind those of whom the Prophet was the master, and the sense in which he was the master, then we apply it to `Ali. The Companions understood tawliya (appointment) as we understand it. Even `Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the master of every believer, both man and woman!’

 

 


al-Munawi, Zayn al-Din `Abd al-Ra'uf b. Taj al-`Arifin b. `Ali, al-Haddadi al-Shafi`i
Fayd al-qadir fi sharh al-Jami` al-saghir   
Unidentified edition,   vol. 6, pp. 217-8

 

وقال في شرحه في (فيض القدير): قال ابن حجر: حديث كثير الطرق، قد استوعبها ابن عقدة في كتاب مفرد، منها صحاح ومنها ‏حسان، وفي بعضها: قال ذلك‎ ‎يوم غدير خم. وزاد البزار في روايته: اللهم وال من والاه وعاد من عاداه، وأحب من أحبه وأبغض من ‏أبغضه، وانصر من نصره، واخذل من خذله. ولما سمع عمر ذلك قال: أمسيت يا أبن أبي طالب مولى كل مؤمن ومؤمنة، خرجه ‏الدارقطني. وأخرج أيضا: قيل لعمر إنك تصنع بعلي شيئا لا تصنعه بأحد من الصحابة، قال: إنه مولاي.‏

In his commentary in “Fayd al-qadir “, he wrote: Ibn Hajar said that it is a tradition that has numerous ways of transmission; Ibn ‘Uqda compiled them in full in a special book; some of them are authentic (sahih) and some are agreeable (hasan). In some of these the phrase he said that on the day of Ghadir Khumm is included. In his version, al-Bazzar added the following: O' Allah, favor those who adhere to him and be hostile to those who are hostile to him; love those who love him and hate those who hate him; defend those who defend him and abandon those who abandon him. When ‘Umar heard that he said: O’ Ibn Abi Talib, you have become the master of every man and woman believer. This was quoted by Al-Darqutni who also quoted the following: ‘Umar was asked about his special treatment to ‘Ali as compared to other Companions. His reply was: “He is my master.

Edited by shiaman14
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19 hours ago, celestial said:

Alright. I'm gonna present you hadiths from Shia books and you are gonna accept them. Okay?

Ok go ahead. Not more just few are enough alongwith arabic text and they should be from primary sources.

 

19 hours ago, repenter said:

Logically speaking......would the prophet...the most perfect human being with excellence in all fields of knowledge, morals, ethics etc etc....randomly stop thousands of people whom btw are dead tired from all the walking......to say:

"gather up people....listen up.....love ali ok? And be the enemy of his enemies ok? Ok...sooooo any questions? Good..lets keep walking."

 

One would think that sooooome logic would go into some of these claims.

You are right. It was not random. There is a complete context behind it. Also this was not the first time when Prophet s.a.w.w stated those words for Imam Ali a.s. 

 

Prophet s.a.w.w also stated the same many days before the ghadir to one of his companion, when he expressed his anger about Ali in front of Prophet s.a.w.w.

أحمد في مسنده 22945

حدثنا الفضلُ بن دُكَينٍ، حدثنا ابن أَبي غَنِيَّةَ، عن الحَكَم، عن سعيد بن جُبَير، عن ابن عباس عن بُرَيدةَ، قال: غَزَوتُ مع عليٍّ اليمنَ، فرأَيتُ منه جَفْوةً، فلما قَدِمْتُ على رسول الله صلى الله عليه وسلم ذَكَرْتُ عليّاً، فتَنَقَّصتُه، فرأَيتُ وجهَ رسول الله صلى الله عليه وسلم يَتغيَّرُ، فقال: "يا بُرَيدةُ، أَلستُ أَوْلى بالمُؤمنِينَ من أَنفُسِهم؟" قلت: بلى يا رسول الله. قال: "من كنتُ مَوْلاه، فعليٌّ مَوْلاه".


Shaykh Mufid reported in Kitab al-Irshad pp.111-112

Buraida reported: "I wanted the earth to split open for me so that I could be swallowed into it. Then I said: I seek refuge in Allah from the anger of Allah and the anger of the Apostle of Allah. Apostle of Allah, forgive me. I will never hate Ali and I will only speak good of him." The Prophet forgave him.

 

 

18 hours ago, Lover of Ahlulbait (ams) said:

This doesn't prove anything. Instead we can say that as you took the word friend in the bracket we can put master in that place. Also see here how your caliph umar was incapable of solving a small matter, let alone solving religious issue.

And btw, what is this hypocrisy. where is the chain of narrators? where is sanad?. No authentication? why, just because it 'may' suit your agenda.

Forget about brackets. Just analyse the context of this narration. and try to deduce the meaning of word mawla yourself. Ponder over it.

Here Hz Umar being himself the caliph is saying Ali is my mawla and mawla of every believer. Does he mean my caliph/leader. Leader of a leader. Surely not.

He also said if you think he is not your mawla then you're not a believer. Meaning compainions used the hadith of ghadir to check who is believer and who is not. They did not take it in meaning of leader.

Also when people spoke for ALi in bad manner, caliph Umar rebuked them badly. Which means there was a friendly loving relationship between them. 


And this is not hypocrisy. I also shared the online source for it. Which is a shia website. Visit and find the chain of narrators and grading on it.

 

17 hours ago, Shian e Ali said:

:ws:

You forgot to mention a few other important things.

I wonder why ^

Interesting, No?

Ever wondered what the relation was between Aaron & Moses?

Perhaps you'll like this thread.

No need to wonder brother. I know all this. But I wonder why all companions then chose abubakr as caliph. First they congratulated Imam Ali a.s on being their leader/caliph but then left him and gave bayah to abubakr, then to umar.

 

16 hours ago, Aabiss_Shakari said:

Sermon 3: By Allah, the son of Abu Quhafah….

Known as the Sermon of ash-Shiqshiqiyah1

ومن خطبة له (عليه السلام) المعروفة بالشِّقْشِقِيَّة

وتشتمل على الشكوى من أمر الخلافة ثم ترجيح صبره عنها ثم مبايعة الناس له

Beware! By Allah, the son of Abu Quhafah (Abu Bakr)2 dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.

Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death).

أَمَا وَالله لَقَدْ تَقَمَّصَها ابْنُ اَبى قُحافَةَ ، وَإِنَّهُ لَيَعْلَمُ أَنَّ مَحَلِّيَ مِنهَا مَحَلُّ القُطْبِ مِنَ الرَّحَا، يَنْحَدِرُ عَنِّي السَّيْلُ، وَلا يَرْقَى إِلَيَّ الطَّيْرُ، فَسَدَلْتُ دُونَهَا ثَوْباً، وَطَوَيْتُ عَنْهَا كَشْحاً، وَطَفِقْتُ أَرْتَئِي بَيْنَ أَنْ أَصُولَ بِيَد جَذَّاءَ، أَوْ أَصْبِرَ عَلَى طَخْيَة عَمْيَاءَ، يَهْرَمُ فيهَا الكَبيرُ، وَيَشِيبُ فِيهَا الصَّغِيرُ، وَيَكْدَحُ فِيهَا مُؤْمِنٌ حَتَّى يَلْقَى رَبَّهُ.

Proposes Patience in Absence of Supporters

ترجيح الصبرعلى فقد الاعوان

I found that endurance thereon was wiser. So I adopted patience although there was [Edited Out]ing in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.

(Then he quoted al-A`sha’s verse):

My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir’s brother Hayyan.3

فَرَأَيْتُ أَنَّ الصَّبْرَ عَلَى هَاتَا أَحْجَى، فَصَبَرتُ وَفي الْعَيْنِ قَذىً، وَفي الحَلْقِ شَجاً، أرى تُرَاثي نَهْباً، حَتَّى مَضَى الاْوَّلُ لِسَبِيلِهِ، فَأَدْلَى بِهَا إِلَى ابْنِ الْخَطّابِ بَعْدَهُ. ( ثم تمثل بقول الاعشى):

شَتّانَ ما يَومي عَاى كُوْرِها * و يَوْمُ حَيَّانَ أخي جابِرِ

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.

فَيَا عَجَباً!! بَيْنَا هُوَ يَسْتَقِيلُها في حَيَاتِهِ إِذْ عَقَدَهَا لاخَرَ بَعْدَ وَفَاتِهِ ـ لَشَدَّ مَا تَشَطَّرَا ضَرْعَيْهَا ! ـ فَصَيَّرَهَا في حَوْزَة خَشْنَاءَ، يَغْلُظُ كَلْمُهَا، وَيَخْشُنُ مَسُّهَا، وَيَكْثُرُ العِثَارُ فِيهَا وَالاْعْتَذَارُ مِنْهَا، فَصَاحِبُهَا كَرَاكِبِ الصَّعْبَةِ، إِنْ أَشْنَقَ لَهَا خَرَمَ، وَإِنْ أَسْلَسَ لَهَا تَقَحَّمَ، فَمُنِيَ النَّاسُ ـ لَعَمْرُ اللهِ ـ بِخَبْط وَشِمَاس، وَتَلَوُّن وَاعْتِرَاض.

Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group4 and regarded me to be one of them. But good Heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high.

One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah’s wealth5 like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

فَصَبَرْتُ عَلَى طُولِ الْمُدَّةِ، وَشِدَّةِ الْمحْنَةِ، حَتَّى إِذا مَضَى لِسَبِيلِهِ جَعَلَهَا في جَمَاعَة زَعَمَ أَنَّي أَحَدُهُمْ. فَيَاللهِ وَلِلشُّورَى! مَتَى اعْتَرَضَ الرَّيْبُ فِيَّ مَعَ الاْوَّلِ مِنْهُمْ، حَتَّى صِرْتُ أُقْرَنُ إِلَى هذِهِ النَّظَائِرِ! لكِنِّي أَسفَفْتُ إِذْ أَسَفُّوا، وَطِرْتُ إِذْ طَارُوا، فَصَغَا رَجُلُ مِنْهُمْ لِضِغْنِه، وَمَالَ الاْخَرُ لِصِهْرهِ، مَعَ هَن وَهَن. إِلَى أَنْ قَامَ ثَالِثُ القَوْمِ، نَافِجَاً حِضْنَيْهِ بَيْنَ نَثِيلهِ وَمُعْتَلَفِهِ، وَقَامَ مَعَهُ بَنُو أَبِيهِ يَخْضَمُونَ مَالَ اللهِ خَضْمَ الاْبِل نِبْتَةَ الرَّبِيعِ، إِلَى أَنِ انْتَكَثَ عَلَيْهِ فَتْلُهُ، وَأَجْهَزَ عَلَيْهِ عَمَلُهُ، وَكَبَتْ بِهِ بِطْنَتُهُ.

Allegiance paid to ‘Ali

مبايعة علي (عليه السلام(

At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like a herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:

That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur’an, 28:83)

فَمَا رَاعَنِي إلاَّ وَالنَّاسُ إليَّ كَعُرْفِ الضَّبُعِ، يَنْثَالُونَ عَلَيَّ مِنْ كُلِّ جَانِب، حَتَّى لَقَدْ وُطِىءَ الحَسَنَانِ، وَشُقَّ عِطْفَايَ، مُجْتَمِعِينَ حَوْلي كَرَبِيضَةِ الغَنَمِ. فَلَمَّا نَهَضْتُ بِالاْمرِ نَكَثَتْ طَائِفَةٌ، وَمَرَقَتْ أُخْرَى، وَفَسَقَ [وقسط] آخَرُونَ كَأَنَّهُمْ لَمْ يَسْمَعُوا اللهَ سُبْحَانَهُ يَقُولُ: (تِلْكَ الدَّارُ الاخِرَةُ نَجْعَلُهَا للَّذِينَ لاَ يُريدُونَ عُلُوّاً في الاَرْضِ وَلاَ فَسَاداً وَالعَاقِبَةُ لِلْمُتَّقِينَ(،

Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.

بَلَى! وَاللهِ لَقَدْ سَمِعُوهَا وَوَعَوْهَا، وَلكِنَّهُمْ حَلِيَتَ الدُّنْيَا في أَعْيُنِهمْ، وَرَاقَهُمْ زِبْرِجُهَا! أَمَا وَالَّذِي فَلَقَ الْحَبَّةَ، وَبَرَأَ النَّسَمَةَ، لَوْلاَ حُضُورُ الْحَاضِرِ، وَقِيَامُ الْحُجَّةِ بِوُجُودِ النَّاصِرِ، وَمَا أَخَذَ اللهُ عَلَى العُلَمَاءِ أَلاَّ يُقَارُّوا عَلَى كِظَّةِ ظَالِم، وَلا سَغَبِ مَظْلُوم، لاَلقَيْتُ حَبْلَهَا عَلَى غَارِبِهَا، وَلَسَقَيْتُ آخِرَهَا بِكَأْسِ أَوَّلِها، وَلاَلفَيْتُمْ دُنْيَاكُمْ هذِهِ أَزْهَدَ عِنْدِي مِنْ عَفْطَةِ عَنْز!

(It is said that when Amir al-mu’minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu’minin began looking at it, when Ibn `Abbas said, “O’ Amir al-mu’minin, I wish you resumed your Sermon from where you broke it.” Thereupon he replied, “O’ Ibn `Abbas it was like the foam of a Camel which gushed out but subsided.” Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu’minin could not finish it as he wished to.)

قالوا: وقام إِليه رجل من أهل السوادعند بلوغه إلى هذا الموضع من خطبته، فناوله كتاباً، فأقبل ينظر فيه، فلمّا فرغ من قراءته قال له ابن عباس: يا أميرالمؤمنين، لو اطَّرَدت مَقالتكَ من حيث أَفضيتَ! فَقَالَ(عليه السلام): هَيْهَاتَ يَابْنَ عَبَّاس! تِلْكَ شِقْشِقَةٌ هَدَرَتْ ثُمَّ قَرَّتْ! قال ابن عباس: فوالله ما أَسفت على كلام قطّ كأَسفي على ذلك الكلام أَلاَّ يكون أميرالمؤمنين (عليه السلام) بلغ منه حيث أراد.

Al-Sharif al-Radi says: The words in this sermon “like the rider of a camel” mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel’s unruliness, it would throw him somewhere and would get out of control. “ashnaq an-naqah” is used when the rider holds up the rein and raises the camel’s head upwards. In the same sense the word “shanaqa an-naqah” is used. Ibn as-Sikkit has mentioned this in Islah al-Mantiq.

Amir al-mu’minin has said “ashnaqa laha”instead of “ashnaqaha”, this is because he has used this word in harmony with “aslasa laha” and harmony could be retained only by using both in the same form. Thus, Amir al-mu’minin has used “ashnaqa laha” as though in place of “in rafa`a laha ra’saha”, that is, “if he stops it by holding up the reins.”

This sermon is contradictory to most of sermons/letters. I cannot reject vast part of nahjul balagha just for the sake of this sermon.

And it would be more better if you share any words on ghadir of Imam Ali from nahjul balagha?  

 

Edited by Fahad Sani
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15 hours ago, BornShia said:

A Rafidi is a Kaffir according to Sunni. A Rafidi (Rejects) the Caliphate of abu Bakr, Omar, Usman, Muawiya, Yazid, ......

Sunni believe in Predestination, therefore they believe abu Bakr, Omar, Usman, Muawiya, Yazid, ...... were appointed by Allah. Therefore, anyone who Rafidi (Rejects) the Will of Allah by Rejecting abu Bakr, Omar, Usman, Muawiya, Yazid, ......

Know Arabic and Islamic terms well, so that you can know Islam, rather than copy/pasting right and left.

Correction:

Rafidhi is one who rejects caliphate of abu abkr and umar. Not others. And rightly guided caliphs were only five from Abu bakr r.a to Imam hassan a.s. correct your terms and difinitions first.

WHile Muawiya was the first cruel ruler/king and yazid was just a part of it. Dont include both of them in discussion, they have nothing to do with either ghadir or caliphate. They were among the zalimun.

 

 

15 hours ago, BornShia said:

Ali never gave the bayah. I am sure that you cooked hadiths are full of them. Ali, Hassan and Hussain never gave bayah, and abu Bakr, Omar, Usman and Muawiya were intelligent enough to realize this and never enforced from them. They Imams never legitimize their rules.

The dimwits Zayid (la) insisted bayah from Hussain for legitimize his rule. Hussain refused and rest is history.

Know the history of Islam, and know the history of Holy Quran.

Islam is a total message and not itty bitty events, and captured by Bukhari 250 years later after the death of the Prophet.

Dont assume too much brother. Guess or assumptions are not substitute for truth and facts. It is reported with tawatur both in shia and sunni books that Imam Ali a.s gave bayah to abu bakr. Revise your history and only refer primary books.

 

15 hours ago, power said:

Brother Fahad, the Quran has on numerous occasion stated we are brothers in faith, here's one example: 

Hold firmly to the rope of Allah all together and do not become divided. Remember the favor of Allah upon you, when you were enemies and he brought your hearts together and you became brothers by his favor.

Surat Ali Imran 3:103

Now, if we are brothers in Islam, how do reconcile "friend" when the Almighty has bestowed brotherhood?

We are brothers in islam no doubt but there is no friendly loving relation thats why muslims are divided and are calling eachother kafir. Likewise bani israel and bani ismail were cousin brothers but became enemies not friends.

As regards to Imam Ali, there is a narration which say Ali was not brother of anyone except Prophet.

Amirul Mu'mineen (a.s.) had stretched himself on the ground, when the Holy Prophet (s.a.w.) approached him and said: Arise, Abu Turaab! By God! I have not made you the brother of anyone for I have kept you for myself. Namunah-e-Ma'arif, vol. 1, pg. 82; Kashf al-Ghummah; Tafseer al-Burhaan.

If Imam Ali a.s was already brother of all then why he was upset about that.

And word mawla doesnt mean just friend. It means beloved friend, dearest one. Whom you love more than yourself.

 

14 hours ago, BornShia said:

I am glad that accepted that Prophet Mohammad (saws) has relation with the above two verses. Now, the relationship to Itrat. Remember, Mahdi!

Yes, you do and his name will be the name of Prophet, his name will be Mohammad and he will be son of Fatima and Ali.

Read the Holy Quran and learn the Holy Quran. Here is another complete Surah on Itrat.

SAHIH INTERNATIONAL

Indeed, We have granted you, [O Muhammad], al-Kawthar.

So pray to your Lord and sacrifice.

Indeed, your enemy is the one cut off.

 

See the complete Surah is discussing about two Kawthar (abundance), if you understand Arabic language. One Kawthar in this world, umpteen children from Fatima and Ali and another Kawthar in Paradise a pond.

Those who hate the Kawthar in this world, Allah will cut them off from descendants (Umayyad) from this world, and Allah will cut them off meeting the Prophet in Paradise at the Kawthar.

Learn Arabic. Learn complete religion. Islam is a complete message and not itty bitty events.

Question is still there. What is the relation of Al Imran verses 3 and 4 with 12 Imams?
Your answer was not convincing at all.

 

14 hours ago, skamran110 said:

Simple question is the prophet has used the word Mawla for himself and Imam Ali both.

Provide us a single verse of quran as evidence that he prophet is the friend of believers instead of the leader/ /one to be followed. so that we can give any thought to the statement that imam Ali can be friend of believers instead of the one to be followed.

I await a single verse of quran mentioning that the prophet is the friend of believers and he should be loved alone without following him.

 

 


Verse is mentioned there in the OP. Ahzab 6.

And mawla means beloved friend, dearest one more than your ownself. Not just friend.

 

14 hours ago, BornShia said:

No you don't want to learn from us. You want to impose your views on us. You break every event into itty bitty and then bring excuses from here and there from your books.

Islam is a complete message, and you should take all those hadiths together in which the Prophet appointed Imam Ali his successor.

  1. Verse 5:67 before the Ghadeer, then Ghadeer and verse 5:3 after the Ghadeer.
  2. Hadiths of Manzila
  3. Hadith al-Thaqalayn
  4. Hadith of Zakat being haram on Itrat (Alhul Bayt)
  5. Hadith of The Calamity of Thursday
  6. Osama Army and who was put under Osama
  7. Hadith of Knowledge
  8. Appointing Ali his wali al-amr
  9. On and on

And then, we have umpteen verses.

They have all be taken together as a complete message and not in isolation.

And, then Prophet doesn't make a will to appoint his successor. He leaves it to Allah. But while bathing the warm body, abu Bakr realizes the importance of appointing someone. So, Omar and he go somewhere far away and conspire the appointment. And, then when abu Bakr dies, he considers the importance of appointing his successor and makes a will for his conspirator.

How much we demean Rasool Allah. AstafgurAllah.

 

If you really want to consider all ahadith than why not those ahadith where prophet s.a.w.w also praised first three caliphs.

You are forcing me to consider all ahadith about successorship, it means ghadir is not clear about appointment. It cannot be used as hujjah on caliphate of Imam Ali a.s. We also have to consider other events of history to prove his caliphate.

Thats exactly what OP is saying. No one from among the companions including Imam Ali a.s himself understood anything regarding succerssorship. Thats why they gave bayah to Hz. Abu bakr. Even the poet of Prophet s.a.w.w Hassan bin Thabit r.a, who composed a poetry at ghadir for Imam Ali but then gave bayah to abubakr, umar and uthman. But did not gave bayah to Imam Ali when he became caliph in reality.

Either companions had not understood message of ghadir properly in terms of caliphate and thus selected abubakr as caliph or they all became hypocrites by intentionally rejecting Ali a.s.

Which option will you choose?

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15 hours ago, shiaman14 said:

Salaam brother @Fahad Sani,

You mentioned in the other thread that the above statement from the Prophet is from Surah Ahzaab Verse 6 and I agree with you. The verse states:

[Shakir 33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book.

I never looked at the verses following ayah 6 in this sense but now that I do, I am simply amazed at mysteries of the Quran. The following verses were revealed around the time of the Battle of the Ditch (Khandaq):

[Shakir 33:7] And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Marium, and We made with them a strong covenant
[Shakir 33:8] That He may question the truthful of their truth, and He has prepared for the unbelievers a painful punishment.
[Shakir 33:9] O you who believe! call to mind the favor of Allah to you when there came down upon you hosts, so We sent against them a strong wind and hosts, that you saw not, and Allah is Seeing what you do.
[Shakir 33:10] When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah.
[Shakir 33:11] There the believers were tried and they were shaken with severe shaking.
[Shakir 33:12] And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive.
[Shakir 33:13] And when a party of them said: O people of Yasrib! there IS no place to stand for you (here), therefore go back; and a party of them asked permission of the prophet, saying. Surely our houses are exposed; and they were not exposed; they only desired to fly away.
[Shakir 33:14] And if an entry were made upon them from the outlying parts of it, then they were asked to wage war, they would certainly have done it, and they would not have stayed in it but a little while.
[Shakir 33:15] And certainly they had made a covenant with Allah before, that they would not turn (their) backs; and Allah's covenant shall be inquired of.
[Shakir 33:16] Say: Flight shall not do you any good if you fly from death or slaughter, and in that case you will not be allowed to enjoy yourselves but a little.
[Shakir 33:17] Say: Who is it that can withhold you from Allah if He intends to do you evil, rather He intends to show you mercy? And they will not find for themselves besides Allah any guardian or a helper.
[Shakir 33:18] Allah knows indeed those among you who hinder others and those who say to their brethren: Come to us; and they come not to the fight but a little,
[Shakir 33:19] Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore Allah has made their doing naught; and this is easy to Allah.
[Shakir 33:20] They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little.
[Shakir 33:21] Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.
[Shakir 33:22] And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth; and it only increased them in faith and submission.
[Shakir 33:23] Of the believers are men who are true to the covenant which they made with Allah: so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed in the least
[Shakir 33:24] That Allah may reward the truthful for their truth, and punish the hypocrites if He please or turn to them (mercifully); surely Allah is Forgiving, Merciful.
[Shakir 33:25] And Allah turned back the unbelievers in their rage; they did not obtain any advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty.

The summary for the above ayahs is that a covenant is made with the Prophet and the Muslims. The believers accept the covenant; the hypocrites reject the covenant and turn their backs on the Prophet. 

Now compare the verses above and notice how well they fit with the Ghadeer event. The similarities are uncanny. It is as if (and for sure it is) the Prophet is hinting at the example of Surah Ahzaab when he says "Have I not more rights over you than yourselfs" for all to see that just like Khandaq, there will be a set of believers of Ghadeer and a set of hypocrites who reject it. 

By starting of with the Prophet's statement, you have made more of a case for the leadership of Ali than the friendship of Ali.

---------------------

As far as Mawla goes, the Prophet could have chosen any word and the hypocrites would still reject it. While you say mawla means friend, we say the mawla was chosen because of the variety of meanings it holds. After Allah and the Prophet, Ali is Islam's and Momineens protector, guardian, master, well-wisher and if need be our friend.

Instead of Ahle-Sunnah Wal Jama'a (ASWJ), perhaps you should re-label the brand Ahle-SelectiveSunnah Wal Jama'a (ASSWJ).

W.salam brother.


As you can see from the narrations in OP, Prophet s.a.w.w only quoted first sentence of Ahzab 6, not even the entire verse. and asked a question on this. To which all said yes. meaning they all understood from just one sentence what prophet s.a.w.w really meant. And accordingly they understood entire sermon of ghadir, as mentioned in OP.

While you are also considering verses 7-25 (too many) to deduce the proper meaning. Following your understaning and conclusion, it was a reminder to them about a covenant. Ok. Now lets apply it.

In spite of clearly understanding the sermon of ghadir they made abubakr their caliph and gave bayah to him and thus broke the covenant and became hypocrites. And history says except a few everyone gave bayah to abubakr. Meaning 99% sahabah became hypocrites. Exactly what is mentioned in book of sulaym bin qais.

It means you are in agreement with Sulaym bin Qais but not with majority of sahabah, including the great Ibn Abbas as mentioned in OP.

 

Now also do the same exercise on verses 3, 55 and 67 of surah maida. And share your conclusions.

 

 

13 hours ago, shiaman14 said:

Ibn Kathir, `Imad al-Din Isma`il b. `Umar b. Kathir b. Daw', al-Qarashi al-Dimashqi
Al-Bidayah wa'l-Nihayah fi al-Ta'rikh   
Cairo: Matba`at al-Sa`adah (14 vols), 1932-  vol. 7, p. 349


خرجنا مع رسول الله صلى الله عليه وسلم حتى نزلنا غدير خم بعث مناديا ينادي فلما اجتمعنا قال : ألست أولى بكم من أنفسكم ؟ ‏قلنا : بلى يارسول الله ، قال : ألست أولى بكم من امهاتكم ؟ قلنا : بلى يا رسول الله ، قال : ألست أولى بكم من آبائكم ؟ قلنا : ‏بلى يا رسول الله ، قال : ألست ؟ ألست ؟ ألست ؟ قلنا: بلى يارسول الله ، قال : من كنت مولاه فعلي مولاه  أللهم وال من ‏والاه ، وعاد من عاداه ، فقال عمر بن الخطاب : هنيئا لك يابن ابي طالب أصبحت اليوم ولي كل مؤمن‎ 

Traveling with the Messenger of Allah , we stopped at the pond of Khumm and the Prophet sent someone to call upon people to gather. When we came together he said: ‘Do I not have more right with you than your own selves?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your mothers?’ We said: ‘Yes indeed, O Messenger of Allah!’ He continued: ‘Do I not have more right with you than your fathers?’ We replied: ‘Yes indeed, O Messenger of Allah!’ He kept asking ‘Do I not have’, and we kept answering ‘Yes indeed, O Messenger of Allah!’ He concluded: ‘To whoever I am his master, ‘Ali is his master. O' God, love those who love him, and be hostile to those who are hostile to him.’ 'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the master of every believer.’

 

 

al-Shahrastani, Muhammad b. `Abd al-Karim, Abu al-Fath al-Shafi`i
Al-Milal wa'l-Nihal   
Cairo: al-Halabi, 1968  vol. 1, p. 162

قال في (الملل والنحل) المطبوع في هامش الفصل لابن حزم ج 1 ص 220: ومثل ما جرى في كمال الاسلام وإنتظام الحال حين نزل ‏قوله تعالى: يا أيها الرسول بلغ ما انزل إليك من ربك وإن لم تفعل فما بلغت رسالته. فلما وصل إلى غدير خم أمر بالدرجات [كذا في ‏النسخ والصحيح: بالدوحات] فقمن ونادوا: ألصلاة جامعة ثم قال عليه السلام وهو على الرحال: من كنت مولاه فعلي مولاه، أللهم ‏وال من والاه، وعاد من عاداه، وانصر من نصره، واخذل من خذله، وأدر الحق معه حيث دار، ألا هل بلغت؟ ثلاثا. فادعت الامامية ‏أن هذا نص صريح فإنا ننظر من كان النبي مولى له وبأي معنى فتطرد ذلك في حق علي وقد فهمت الصحابة من التولية ما فهمناه ‏‏[سنوقفك على حق القول في المفاد وان الصحابة ما فهمت الا ما ترتأيه الامامية] حتى قال عمر حين أستقبل عليا: طوبى لك يا علي، ‏أصبحت مولى كل مؤمن ومؤمنة.‏

Another example may be given of an incident that occurred when Islam had reached its perfection and order was established. The word of God came down, saying: ‘O Apostle! Proclaim the message which has been sent to you from your Lord. If you do not, you will not have delivered his message. God will protect you from men.’ When the Prophet reached the pool of Khumm, he asked for the land between the tall trees to be cleared. The call then went out that the prayer was about to begin. While the Prophet was still in the saddle, he said:
Of whomsoever I am the master, `Ali is the master. May God befriend those who befriend him, and be an enemy to those who are enemies to him; may he assist those who assist him, and forsake those who forsake him. May the truth be with him wherever he goes. So, I have delivered [the message].

This he said three times.

According to the Imamiya this was a clear appointment. [They say]: We call to mind those of whom the Prophet was the master, and the sense in which he was the master, then we apply it to `Ali. The Companions understood tawliya (appointment) as we understand it. Even `Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the master of every believer, both man and woman!’

 

 


al-Munawi, Zayn al-Din `Abd al-Ra'uf b. Taj al-`Arifin b. `Ali, al-Haddadi al-Shafi`i
Fayd al-qadir fi sharh al-Jami` al-saghir   
Unidentified edition,   vol. 6, pp. 217-8

 

وقال في شرحه في (فيض القدير): قال ابن حجر: حديث كثير الطرق، قد استوعبها ابن عقدة في كتاب مفرد، منها صحاح ومنها ‏حسان، وفي بعضها: قال ذلك‎ ‎يوم غدير خم. وزاد البزار في روايته: اللهم وال من والاه وعاد من عاداه، وأحب من أحبه وأبغض من ‏أبغضه، وانصر من نصره، واخذل من خذله. ولما سمع عمر ذلك قال: أمسيت يا أبن أبي طالب مولى كل مؤمن ومؤمنة، خرجه ‏الدارقطني. وأخرج أيضا: قيل لعمر إنك تصنع بعلي شيئا لا تصنعه بأحد من الصحابة، قال: إنه مولاي.‏

In his commentary in “Fayd al-qadir “, he wrote: Ibn Hajar said that it is a tradition that has numerous ways of transmission; Ibn ‘Uqda compiled them in full in a special book; some of them are authentic (sahih) and some are agreeable (hasan). In some of these the phrase he said that on the day of Ghadir Khumm is included. In his version, al-Bazzar added the following: O' Allah, favor those who adhere to him and be hostile to those who are hostile to him; love those who love him and hate those who hate him; defend those who defend him and abandon those who abandon him. When ‘Umar heard that he said: O’ Ibn Abi Talib, you have become the master of every man and woman believer. This was quoted by Al-Darqutni who also quoted the following: ‘Umar was asked about his special treatment to ‘Ali as compared to other Companions. His reply was: “He is my master.

 

Just keep the word mawla as it is, dont make it either master or friend. Here are your highlited points. I have changed word master to original mawla. Now think about it.

'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the mawla of every believer.

Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the mawla of every believer, both man and woman!’

If by mawla he meant leader/caliph, then why he selected Abubakr at saqifa for calipahte? And other sahabah gave bayah to him?

Umar was asked about his special treatment to ‘Ali as compared to other Companions. His reply was: “He is my mawla.

Yet again Hz. Umar was confessing the same and giving Imam Ali special treatment as compared to all other companions but in reality instead of Ali he selected abubakr as caliph and then became himself caliph. Why?

 

Here is one more narration that will surely clear all doubts. It is from shia book and narrated by Imam Baqir a.s

عن سالم قيل  لعمر نراك تصنع بغلي شيئا لا تصنعه بأحد من أصحاب النبي صلى الله عليه وآله ، قال : إنه مولاي .
وعن أبي جعفر عليه السلام قال : جاء أعرابيان إلى عمر يختصمان ، فقال عمر : يا أبا الحسن اقض بينهما ، فقضى على أحدهما ، فقال المقتضي عليه : يا أميرالمؤمنين هذا يقتضي بيننا ؟ فوثب إليه عمرفأخذ بتلبيبه ولببه  ثم قال : ويحك ما ندري من هذا ؟ هذا مولاي ومولى كل مؤمن ، ومن لم يكن مولاه فليس بمؤمن

Narrated Salim: they said to caliph Umar: we see you treating Ali like you treat no other of the Companions of the Prophet(SAWS)? he said: He is my Mawla. Imam al Baqir said: Once two wondering Arabs came to the caliph Umar so that he may Judge between them, So umar said to Ali: O Abu al Hassan why don’t you Judge between them. So he made his ruling on one of the two, Then That wondering Arab said: O Ameer al Momineen(Umar) Do you let this(man) judge between us!? So Umar quickly stood up and shouted at the Man: How dare you, do you not know who this is? He is my Mawla and the Malwa of every believer and if he’s not your Malwa then you’re not a believer.

[Bihar al Anwar Vol-40, P-124] https://www.aqaed.com/ahlulbait/books/behar40/a13.html

 

Now even during his own caliphate hz umar is calling Imam Ali a.s as his mawla, in the same way as he did at the time of ghadir. Obviously here Hz. Umar didn’t mean to say that Ali a.s was his Master/Caliph. or in other words a caliph is saying this person is my caliph but not giving away his seat. And Hz. Umar was actually rebuking the arabs by saying that, Ali is his mawla, that is why he treats Ali in a special manner. Why would Hz. Umar r.a during his caliphate call Ali a.s his Mawla.

Also its very clear from this narration that there was nothing between Hz. Umar and Imam Ali except love, respect, care and special treatment.

Edited by Fahad Sani
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46 minutes ago, Fahad Sani said:

'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the mawla of every believer.

Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the mawla of every believer, both man and woman!’

Lets take Mawla as a friend then you mean to say that Hazrat Ali (a.s.) was the enemy of people uptil now. And today he became friend of everyone only after prophet declared.

Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the friend of every believer, both man and woman!’  

Doesn't sound good! Try again.

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2 hours ago, Fahad Sani said:

Ok go ahead. Not more just few are enough alongwith arabic text and they should be from primary sources.

(1) حدثنا ابراهيم بن هاشم عن ابى عبد االله البرقى عن خلف بن حماد عن محمد بن القطبى قال سمعت ابا عبد االله عليه
السلام يقول الناس غفلوا قول رسول االله صلى االله عليه وآله في على يوم غدير خم آما غفلوا يوم مشربة ام ابراهيم ات
الناس يعودونه فجاء على عليه السلام ليدنو من رسول االله صلى االله عليه وآله فلم يجد مكانا


1 – Narrated to us Ibrahim Bin Haashim, from Abu Abdullah Al-Barqy, from Khalaf Bin Hamaad, from Muhammad Bin Al-Qataby who said:
 

‘I heard Abu Abdullahasws say: ‘The people forgot the Statements of the Messenger of Allahsaww regarding Aliasws on the day of Ghadeer Khumm just as they forgot the day at the Place of Ibrahimas and the people had come. Aliasws went closer to the Messenger of Allahsaww but could not find a place.


فلما رأى رسول االله صلى االله عليه وآله انهم لا يوسعون لعلى عليه السلام نادى يا معشر الناس فرجوا لعلى ثم اخذ بيده
فقعده معه على فراشه ثم قال يا معشر الناس هولاء اهل بيتى تستخفون بهم وانا حى بين ظهرانيكم واما االله لئن غبت
عنكم فان االله لا يغيب عنكم ان الروح والراحة والرضوان والبشر والبشارة و الحب والمحبة لمن ائتم بعلى وولايته وسلم
له وللاوصياء من بعده حقا لادخلنهم في شفاعتي لانهم اتباعى ومن تبعني فانه منى مثل جرى في من اتبع ابراهيم لانى
من ابراهيم وابراهيم منى دينه دينى وسنة سنتى وفضله من فضلى وان افضل منه وفضلي له فضل تصديق قولى تعالى
ذرية بعضها من بعض واالله سميع عليم وآان رسول االله صلى االله عليه واله وثبت قدم في مشربة ام ابراهيم حين عاده
الناس في مرضه قال هذا.


When the Messenger of Allahsaww saw that they are not making space for Aliasws, hesaww called out: ‘O group of people, go back for Aliasws’. Then hesaww took hisasws hand and made himasws sit with himsaww on the mat, then said: ‘O group of people! These are the Peopleasws of mysaww Household, you are disregarding themasws and Isaww am alive among you, and as for Allahazwj has Prevented you from this, for Allahazwj is not asent from you, and the soul, and the comfort and the Pleasure and the humans and the good news and the love and the affection, the one who gives these to Aliasws and hisasws friendship, and submits to himasws and to the Trusteesasws from after himasws as true, will be admitted to mysaww intercession, because he would have followed mesaww, and the one who has followed mesaww is from mesaww like the flowing regarding the one who followed Ibrahimas, from Isaww am from Ibrahimas and Ibrahimas is from mesaww, hisas Religion is mysaww Religion, and hisas Sunnah is mysaww Sunnah, and hisas preference is from mysaww preference, and the best from it is mysaww preference over himas ratified by the Statement of the High [3:34] Offspring one of the other; and Allah is Hearing, Knowing and the Messenger of Allahsaww was steadfast at the Place of Ibrahimas until the people usually said this during hissaww illness.’


(2) حدثنا عبد االله بن محمد عن موسى بن القسم عن جعفر بن محمد بن سماعة عن عبد االله بن مسكان عن الحكم بن
الصلت عن ابى جعفر عليه السلام قال قال رسول االله صلى االله عليه وآله خذوا بحجزة هذا الانزع يعنى عليا فانه
الصديق الأآبر وهو الفاروق يفرق بين الحق والباطل من احبه هداه االله ومن ابغضه اضله االله ومن تخلف عنه محقه االله
ومنه سبطا امتى الحسن والحسين هما ابناى ومن الحسين ائمة الهدى اعطاهم االله فهمي و علمي فاحبوهم وتولوهم ولا
تتخذوا وليجة من دونهم فيحل عليكم غضب من ربكم ومن يحلل عليه غضب من ربه فقد هوى وما الحيوة الدنيا الا متاع
الغرور.


2 – Narrated to us Abdullah Bin Muhammad, from Musa Bin Al-Qasam, from Ja’far Bin Muhammad Bin Sama’at, from Abdullah Bin Muskaan, from Al-Hakam Bin Al-Salt who narrated the following:


Abu Ja’farasws said that the Messenger of Allahsaww said: ‘Take to this Book, meaning Aliasws, for heasws is the most righteous (Al-Siddique Al-Akbar) and heasws is the Distinguisher (Al-Farouk), heasws distinguishes between the truth and falsehood. One who loves himasws will be Guided by Allahazwj and one who hates himasws will be left to stray by Allahazwj, and one who opposes himasws follows behind himasws will be Corrected by Allahazwj, and from himasws is the tribe of mysaww community, Al-Hassanasws and Al-Husaynasws are both mysaww sons, and from Al-Husayn are Imamsasws of guidance who will have been Given by Allahazwj mysaww understanding, and mysaww knowledge. Love themasws and befriend themasws and do not take anyone as a confidant apart from themasws lest you bring upon yourselves Anger from your Lordazwj, and one upon whom is the Anger from his Lordazwj has indeed fallen, and the life of this world is nothing but pleasures and vanity.’


(3) حدثنا محمد بن الحسين عن النضر بن شعيب عن محمد بن الفضيل عن ابي حمزة الثمالى قال سمعت ابا جعفر عليه
السلام يقول قال رسول االله صلى االله عليه وآله ان االله تبارك وتعالى يقول ان من استكمال حجتى على الاشقياء من امتك
من ترك ولاية على واختار ولاية من والى اعدائه وانكر فضله وفضل الاوصياء من بعده فان فضلك فضلهم وحقك حقهم
وطاعتك طاعتهم ومعصيتك مصعيتهم وهم الائمة الهداة من بعدك جرى فيهم روحك وروحهم جرى فيك من ربك وهم
عترتك من طينتك ولحمك ودمك قد اجرى االله فيهم سنتك وسنة الانبياء قبلك وهم خزاني على علمي من بعدك حقا على
لقد اصطفيتهم و انتجبتهم واخلصتهم وارتضيتهم ونجى من احبهم ووالاهم وسلم بفضلهم ثم قال رسول االله صلى االله عليه
وآله ولقد اتانى جبرئيل باسمائهم واسماء آبائهم واحبائهم والمسلمين لفضلهم.


3 – Narrated to us Muhammad Bin Al-Husayn, from Al-Nazar Bin Shuaib, from Muhammad Bin AlFazeyl, from Abu Hamza Al-Thumaly who said:


‘I heard Abu Ja’farasws say that the Messenger of Allahsaww said: ‘Allahazwj Blessed and High Said: “Iazwj have Completed Myazwj Proof on the wretched of yoursaww community, one who avoids the Wilayah (Mastership) of Aliasws and chooses to be in the Wilayah of those who befriended hisasws enemies, and denied hisasws preferences and the preferences of the Trusteesasws from after himasws, for yoursaww preference is theirasws preference, and yoursaww rights are theirasws rights, and obedience to yousaww is obedience to themasws, and disobedience to yousaww is disobedience to themasws, and theyasws are the Imamsasws of guidance from after yousaww, yoursaww soul flows within themasws and theirasws souls flow within yousaww from yoursaww Lordazwj, and theyasws are yoursaww Family from yoursaww clay, and yoursaww flesh, and yoursaww blood. Allahazwj has Made to flow yoursaww Sunnah within themasws and the Sunnah of the Prophetsas from before yousaww and theyasws are the reservoirs of Myazwj Knowledge from after yousaww truly as Iazwj have Chosen themasws and appointed themasws, and Made themasws to be sincere, and am Pleased with themasws, and rescued is the one who loves themasws and befriends them, and submits to theirasws preferences.’ Then said: ‘The Messenger of Allahsaww said: ‘Jibraeel came to mesaww with theirasws names, and the names of theirasws fathers, and of those that love themasws, and of those who submitted to theirasws preferences.

 

Taken from Basaair Ad-Darajaat. Can be found online.
 

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2 hours ago, Fahad Sani said:


Verse is mentioned there in the OP. Ahzab 6.

And mawla means beloved friend, dearest one more than your ownself. Not just friend.

Thanks for response where does the verse mention that the prophet  is friend of believers? Where it is mentioned that he not should not be followed as a leader but loved only as friend? 

The reply on the issue has already been made at he given link:

Wassalam

 

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Post # 1 (Reference Material)

Video # 1: The life of Imam Ali -Da'watul Ashira Dr.Sayed Ammar Nakshwani - Ramadhan 1435AH

https://www.youtube.com/watch?v=uVET8w6kSfc

 

Video # 2:The Life of Imam Ali: Ayat Al-Wilaya - Dr. Sayed Ammar Nakshwani - Ramadhan 1435

 

https://www.youtube.com/watch?v=6H_VAnIls4A&list=PLmt1I2i8hf8fdw6v0pXdHPbVjPFaAUGZf&index=17

 

Video # 3: The Life of Imam Ali - Ghadir Khumm - Ramadan 2014 - Sayed Ammar Nakshawani

https://www.youtube.com/watch?v=sSd2nGnKUa8

 

Video # 4: Did Prophet Mohammad (PBUH) appoint anyone after him?

http://ahlulbayt.tv/ondemand/episode/h281x4nb/Did_Prophet_Mohammad_Pbuh_Appoint_Anyone_After_Him/

Video # 5: How did the Prophet (PBUH) prepare the Ummah for the leadership of Ali (AS) from the Quran?

http://ahlulbayt.tv/ondemand/episode/b692r2pu/How_Did_The_Prophet_Pbuh_Prepare_The_Ummah_For_The_Leadership_Of_Ali_As_From_The_Quran/

Video# 6: How did the Prophet (PBUH) prepare the Ummah for the leadership of Ali (AS) from Hadiths?

http://ahlulbayt.tv/ondemand/episode/m622h3hn/How_Did_The_Prophet_Pbuh_Prepare_The_Ummah_For_The_Leadership_Of_Ali_As_From_Hadiths/

Video # 7: Lectures: Why did the Ummah go against the Prophets appointment?

http://ahlulbayt.tv/ondemand/episode/u427z8ee/Why_Did_The_Ummah_Go_Against_The_Prophets_Appointment/

Video # 8:Lectures: Hadith Al Ghadeer

http://ahlulbayt.tv/ondemand/episode/k945c6eu/Hadith_Al_Ghadeer/

Video # 9:  - The life of Imam Ali A.S - Intro - Dr. Sayed Ammar Nakshwani- Ramadhan 1435ah, Nairobi

https://www.youtube.com/watch?v=jYC3ceyKnK4&list=PLmt1I2i8hf8fdw6v0pXdHPbVjPFaAUGZf&index=1

 

Video # 10 - The life of Imam Ali: Birth in the Kaaba - Dr. Sayed Ammar Nakshwani - Ramadhan 1435AH

https://www.youtube.com/watch?v=zLgfi0xYOL0&index=4&list=PLmt1I2i8hf8fdw6v0pXdHPbVjPFaAUGZf

 

 

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Post #2 (Reference Material)

The Divine Leadership (Imamat)

The arbitration in this dispute is with the intellect, the Qur’an and the Sunnah.

https://www.al-islam.org/principles-faith-usul-al-din-husayn-vahid-khorasani/divine-leadership-imamat

Arbitration of the Qur’an

https://www.al-islam.org/principles-faith-usul-al-din-husayn-vahid-khorasani/divine-leadership-imamat#arbitration-quran

Arbitration of the Sunnah (Traditions)

https://www.al-islam.org/principles-faith-usul-al-din-husayn-vahid-khorasani/divine-leadership-imamat#arbitration-sunnah-traditions

 

قال الله سبحانه: (قُلْ كَفَى بِاللّهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ) صدق الله العلي العظيم.

Allah said: “Say: Allah is a sufficient witness between me and you and whoever has the knowledge of the Book.” (13:43)

It was the tradition of Allah to send with his prophets somebody who would attest in his favor and support him. It is upon this very tradition that the Lord sent with the Prophet (s.a.w.a) of Islam somebody who attested to his prophethood, and bore witness to the faith which he preached. As long as this witness and attester was not born and as long as such a person who would bear testimony to the truth according to the understanding and intellect of the lay people was not available, Allah did not order His Beloved Prophet to proclaim his prophethood.

http://www.alnajafi.org/messages/164-imamaliwiladat2012.html

Chapter 6: Imamate in the Qur’anic Verse of Tatheer

https://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan/chapter-6-imamate-quranic-verse-tatheer

 Imamate in the Qur’anic Verse of Mubahalah

https://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan/chapter-2-imamate-quranic-verse-mubahalah

Imamate As Envisaged in the Verse of Wilayah

https://www.al-islam.org/imamate-and-infallibility-imams-quran-ridha-kardan/chapter-4-imamate-envisaged-verse-wilayah

 

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Post #3:

Need of existence of a caliph

https://www.al-islam.org/kamaaluddin-wa-tamaamun-nima-vol-1-shaykh-saduq/introduction#need-existence-caliph

Why the Almighty Allah ordered angels to prostrate before Adam (a.s.)?

https://www.al-islam.org/kamaaluddin-wa-tamaamun-nima-vol-1-shaykh-saduq/introduction#why-almighty-Allah-ordered-angels-prostrate-adam

The position of Lordship in Divine Legislation and the required level of At-Tawhid

https://www.al-islam.org/tawhid-or-monotheism-muhammad-taqi-misbah-yazdi/part-1-tawhid-value-system-islam#position-lordship-divine-legislation-and-required-level-tawhid

 

[Pickthal 2:124] And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers

 

“Zalim (unjust) in the view of the Quran, is he who worships, or has worshipped a ghayrallah. Shirk (idolatry) in the words of the Quran is the greatest zulm or injustice. Therefore he who, at any time in his life, has been a mushrik (idolater) can never be an Imam. Besides the Holy Prophet there was no one, among his companions, who had not been an idol-worshipper, save his cousin, Ali ibna abi Talib, who alone could be rightfully chosen by providence "to receive the covenant of imamat". The Holy Prophet, therefore, under the command of Allah transferred theimamat to Ali, and after Ali to the eleven Imams in the progeny of Muhammad and Ali. In this way the covenant of Allah with Ibrahim was fulfilled, and in the progeny of Isma-il the twelve princes, the twelve holy Imams, were born…”


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

 

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5 hours ago, Fahad Sani said:

Either companions had not understood message of ghadir properly in terms of caliphate and thus selected abubakr as caliph or they all became hypocrites by intentionally rejecting Ali a.s.

Which option will you choose?

Option B.

4 hours ago, Fahad Sani said:

W.salam brother.


As you can see from the narrations in OP, Prophet s.a.w.w only quoted first sentence of Ahzab 6, not even the entire verse. and asked a question on this. To which all said yes. meaning they all understood from just one sentence what prophet s.a.w.w really meant. And accordingly they understood entire sermon of ghadir, as mentioned in OP.

While you are also considering verses 7-25 (too many) to deduce the proper meaning. Following your understaning and conclusion, it was a reminder to them about a covenant. Ok. Now lets apply it.

In spite of clearly understanding the sermon of ghadir they made abubakr their caliph and gave bayah to him and thus broke the covenant and became hypocrites. And history says except a few everyone gave bayah to abubakr. Meaning 99% sahabah became hypocrites. Exactly what is mentioned in book of sulaym bin qais.

It means you are in agreement with Sulaym bin Qais but not with majority of sahabah, including the great Ibn Abbas as mentioned in OP.

There could be a variety of reasons for not quoting all the verses of Ahzaab but most likely, people probably knew what the Prophet was talking about. You hit on the key word - covenant. Both in Khandaq and Ghadeer - a covenant was agreed upon between the Prophet and the Muslims. In both cases, the Believers upheld the covenant and the hypocrites broke the covenant.

This does not mean all sahaba became hypocrites but those that were directly involved in the selection of Caliph Abu Bakr. Most of the other sahaba either gave their bayah out of fear or greed. For example, if the property of the daughter of the Prophet could be usurped, then who was safe?

4 hours ago, Fahad Sani said:

Just keep the word mawla as it is, dont make it either master or friend. Here are your highlited points. I have changed word master to original mawla. Now think about it.

'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the mawla of every believer.

Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the mawla of every believer, both man and woman!’

If by mawla he meant leader/caliph, then why he selected Abubakr at saqifa for calipahte? And other sahabah gave bayah to him?

Umar was asked about his special treatment to ‘Ali as compared to other Companions. His reply was: “He is my mawla.

Yet again Hz. Umar was confessing the same and giving Imam Ali special treatment as compared to all other companions but in reality instead of Ali he selected abubakr as caliph and then became himself caliph. Why?

 

Now even during his own caliphate hz umar is calling Imam Ali a.s as his mawla, in the same way as he did at the time of ghadir. Obviously here Hz. Umar didn’t mean to say that Ali a.s was his Master/Caliph. or in other words a caliph is saying this person is my caliph but not giving away his seat. And Hz. Umar was actually rebuking the arabs by saying that, Ali is his mawla, that is why he treats Ali in a special manner. Why would Hz. Umar r.a during his caliphate call Ali a.s his Mawla.

Also its very clear from this narration that there was nothing between Hz. Umar and Imam Ali except love, respect, care and special treatment.

You: 'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the friend of every believer.’ 
Shia: 'Umar b. al-Khattab said: ‘Congratulations O Ibn Abi Talib, today you have become the master of every believer.’ 
Does this mean that prior today, Ali was not a friend to the believers?

You: `Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the friend of every believer, both man and woman!’ 
Shia: `Umar when he met `Ali said to him: ‘Blessed are you, `Ali. You have now become the master of every believer, both man and woman!’ 
Does this mean, prior to 'now', Ali was not a friend of the believers?

You: ‘Umar was asked about his special treatment to ‘Ali as compared to other Companions. His reply was: “He is my friend.“ 
Shia: ‘Umar was asked about his special treatment to ‘Ali as compared to other Companions. His reply was: “He is my master.“ 
Surely Caliph Umar had more friends than Imam Ali so that could not have been the reason for the special treatment.

5 hours ago, Fahad Sani said:

Now also do the same exercise on verses 3, 55 and 67 of surah maida. And share your conclusions.

[Shakir 5:67] O Messenger! deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.

[Shakir 5:55] Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.

[Shakir 5:3] Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely Allah is Forgiving, Merciful.

5.67: Allah commands the Prophet to deliver a very specific message.
5:55: Confirmation of the message that Allah, Muhammad and Ali are Wali (root mawla).
5.3: After the announcement at Ghadeer, the deen was complete.

This narrative makes more sense than thinking the deen was complete and perfected with the friendship of Ali.

Finally, since we agree that Ali was more like the Prophet - then it makes sense to have him as the Prophet's replacement. Doesnt it?

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