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In the Name of God بسم الله

Imamate in the Quran

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Qa'im

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Thank you brother Qa'im - a resourceful and highly commendable written piece!

May the readers also take a moment to appreciate the brothers efforts and pray to Allah to grant him the intercession of the Ahlul Bayt.

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Salam excellent article!

I use to always believe Talut [as] was not a Messenger, and would bring the same point, but recently having read ahadith about him, it seems he became a Prophet.  This is also perhaps stated in Quran when it says "These Messengers that we recite to you about...." after the mentioning Samuel, Talut, and Dawood....

This doesn't change it bring a proof of Imammate.

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On 11/4/2016 at 6:19 PM, Qa'im said:

The Imam's authority is divinely mandated

"O you who believe! Obey Allah, and obey the messenger and those of you who are in authority (ulil amri minkum); and if you have a dispute concerning any matter, refer it to Allah and the messenger if you are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end." (4:59)

Notice how both the Messenger and the Wali al-Amr share the same "obey" (obey the messenger and those in authority). This expression means that the obedience we give to the Wali al-Amr must be the same as that which we give to the Messenger (s). The Messenger has more rights over us than we have over ourselves (33:6), so someone with that same authority over the Umma cannot simply be a ruler, or a scholar. Allah would not make us follow something unless it was failsafe, and always on His path, much like the Prophet (s). This leader would be the universal leader of the Umma, just as the Prophet was.

Assalam O Alaikum brother.

But this was not the belief, concept and point of view of Imam Ali  a.s.

Nahjul Balagha. Letter 53. An order to Malik al-Ashtar

وَارْدُدْ إِلَى الله وَرَسُولِهِ مَا يُضْلِعُكَ مِنَ الْخُطُوبِ، وَيَشْتَبِهُ عَلَيْكَ مِنَ الاْمُورِ، فَقَدْ قَالَ اللهُ سبحانه لِقَوْم أَحَبَّ إِرْشَادَهُمْ: (يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الاْمْرِ مِنْكُمْ فَإنْ تَنَازَعْتُمْ فِي شَيْء  فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ)، فَالرَّدُّ إِلَى اللهِ: الاْخْذُ بِمُحْكَمِ كِتَابِهِ، وَالرَّدُّ إِلَى الرَّسُولِ: الاْخْذُ بِسُنَّتِهِ الْجَامِعةِ غَيْرِ الْمُفَرِّقَةِ.

Refer to Allah and His Prophet the affairs which worry you and matters  which appear confusing to you, because, addressing the people whom  Allah the Sublime, wishes to guide, He said:

O you who believe! Obey Allah and obey the Prophet and those vested  with authority from among you: and then if you quarrel about anything  refer it to Allah and the Prophet if you believe in Allah and in the  Last Day (of Judgement). . . (Qur'an, 4:59)

Referring to Allah means to act according to what is clear in His Book  and referring to the Prophet means to follow his unanimously agreed  Sunnah in regard to which there are no differences.


Imam Ali a.s could have said in case of any dispute refer to divinely appointed Imam that is to me. But he a.s did not say anything like this. Here Imam Ali a.s appointed Malik ashtar over egpyt so he was the ulil amr (authority over people of egypt) in this case and advice him to refer to Allah and to His Prophet s.a.w.w whenever you face any dispute.

You highlighted and emphasized only first part of ayah while ignored the other. Full, correct and practical explanation is there in Letter 53 of nahjul balagha.

May Allah guide all of us to true path of ahlebait. Ameen

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On 1/3/2017 at 8:07 AM, Fahad Sani said:

Assalam O Alaikum brother.

But this was not the belief, concept and point of view of Imam Ali  a.s.

Nahjul Balagha. Letter 53. An order to Malik al-Ashtar

وَارْدُدْ إِلَى الله وَرَسُولِهِ مَا يُضْلِعُكَ مِنَ الْخُطُوبِ، وَيَشْتَبِهُ عَلَيْكَ مِنَ الاْمُورِ، فَقَدْ قَالَ اللهُ سبحانه لِقَوْم أَحَبَّ إِرْشَادَهُمْ: (يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الاْمْرِ مِنْكُمْ فَإنْ تَنَازَعْتُمْ فِي شَيْء  فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ)، فَالرَّدُّ إِلَى اللهِ: الاْخْذُ بِمُحْكَمِ كِتَابِهِ، وَالرَّدُّ إِلَى الرَّسُولِ: الاْخْذُ بِسُنَّتِهِ الْجَامِعةِ غَيْرِ الْمُفَرِّقَةِ.

Refer to Allah and His Prophet the affairs which worry you and matters  which appear confusing to you, because, addressing the people whom  Allah the Sublime, wishes to guide, He said:

O you who believe! Obey Allah and obey the Prophet and those vested  with authority from among you: and then if you quarrel about anything  refer it to Allah and the Prophet if you believe in Allah and in the  Last Day (of Judgement). . . (Qur'an, 4:59)

Referring to Allah means to act according to what is clear in His Book  and referring to the Prophet means to follow his unanimously agreed  Sunnah in regard to which there are no differences.


Imam Ali a.s could have said in case of any dispute refer to divinely appointed Imam that is to me. But he a.s did not say anything like this. Here Imam Ali a.s appointed Malik ashtar over egpyt so he was the ulil amr (authority over people of egypt) in this case and advice him to refer to Allah and to His Prophet s.a.w.w whenever you face any dispute.

You highlighted and emphasized only first part of ayah while ignored the other. Full, correct and practical explanation is there in Letter 53 of nahjul balagha.

May Allah guide all of us to true path of ahlebait. Ameen

Ulil amr would logically have authority over "All People" As does Allah swt and Rasulillah (pbuh@hf) have authority over all people, Furthermore, Malik ashter was still under Imam Ali (as) authority, if Malik ashter came across any disputes then he would had to refer back to Imam Ali (as) as he had authority over all people.

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On 1/3/2017 at 10:03 AM, power said:

Ulil amr would logically have authority over "All People" As does Allah swt and Rasulillah (pbuh@hf) have authority over all people, Furthermore, Malik ashter was still under Imam Ali (as) authority, if Malik ashter came across any disputes then he would had to refer back to Imam Ali (as) as he had authority over all people.

Right. Malik Akhtar was under authority of Imam Ali a.s. As all  governors are under the post of caliph. And Malik Ashtar being the  governor of egypt had authority over the people of egypt. In other words  we can say Imam Ali a.s was ulil  amr for Malik ashtar and Malik  ashtar was ulil amr for people of egypt. As per Nisa 59 ulil amr  minkum (those in authority amongst you over you).

But Imam Ali a.s didnt say this to Malik Ashtar. Indeed Imam Ali a.s  said in case of any dispute refer to Allah and to His Prophet s.a.w.w,  not to him. Exactly what is mentioned in Nisa 59.

Assumption is not a substitute of what is not clearly mentioned neither in Quran nor in letter 53. In this way anyone can assume anything.

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21 hours ago, Qa'im said:

There is no contradiction between what Nahj al-Balagha and Imam as-Sadiq have said about the verse. They are focusing on two different aspects of the verse. (1) The verse establishes the binding leadership of the wali al-amr, and (2) The verse establishes the Quran and Sunna as the ultimate authority in this religion. The Book and the Shari`a were completed with Prophet Muhammad (s), and we still return to the Quran and the Sunna as the ultimate authority in our religion. The Wali al-Amr's authority is justified through the Quran and the Sunna.

Where are words of Imam Jafar Sadiq a.s in the OP??

Thus it means the final and absolute authority is only for Allah and for  His Prophet s.a.w.w. While the obedience of ulil amr is not ultimate  or absolute, in other words obedience is conditional in case of ulil  amr. Thats why Allah said in the same verse "if you quarrel about  anything  refer it to Allah and the Prophet". There is no mention of referring to ulil amr neither in Quran nor in the words of Imam Ali a.s in  letter 53.

While you said the opposite in OP to what Allah and Imam Ali a.s  are saying.

You said:

On 11/4/2016 at 6:19 PM, Qa'im said:

"O you who believe! Obey Allah, and obey the messenger and those of you who are in authority (ulil amri minkum); and if you have a dispute concerning any matter, refer it to Allah and the messenger if you are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end." (4:59)

Notice how both the Messenger and the Wali al-Amr share the same "obey" (obey the messenger and those in authority). This expression means that the obedience we give to the Wali al-Amr must be the same as that which we give to the Messenger (s). The Messenger has more rights over us than we have over ourselves (33:6), so someone with that same authority over the Umma cannot simply be a ruler, or a scholar. Allah would not make us follow something unless it was failsafe, and always on His path, much like the Prophet (s). This leader would be the universal leader of the Umma, just as the Prophet was.


If obedience to ulil amr is same as to Prophet s.a.w.w as you have written then it should have been like this in Quran "and if you have a  dispute concerning any matter, refer it to Allah and the messenger and to ulil amr among you".

But this is not the case. Therefore obedience to ulil amr and to  Prophet s.a.w.w is not of same nature. Obedience to Prophet s.a.w.w is  absolute while to ulil amr its conditional. The condition which is also there in the same verse i.e case of dispute/quarrel.

Moreover you only highlighted and explained the first part of the verse and thus made a wrong conclusion.

 

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Here is the narration of Imam as-Sadiq, which is more established than the reference in Nahj al-Balagha:

A man asked Imam Ja`far as-Sadiq [a] about the verse, "Obey Allah and obey the Messenger and those in authority among you" (4:59). The Imam replied, "This was revealed regarding `Ali b. Abi Talib, al-Hasan, and a-Husayn." The man said, "The people say, 'Then why weren't `Ali and his Ahl al-Bayt mentioned by name in the Book of Allah?'" The Imam replied, "Say to them: The command for prayer was revealed to the Messenger of Allah (s), but Allah did not specifically mention [in the Quran] three or four units. It was the Messenger of Allah (s) who detailed that for them. The command to give alms was revealed to him, but He did not mention that it was applied to 1/40 dirhams. It was the Messenger of Allah (s) who detailed for them. The command for Hajj was revealed, but He does not say, 'Circle [the Ka`ba] seven times'. It was the Messenger of Allah (s) detailed that for them. He revealed, 'Obey Allah and obey the Messenger those in authority among you' (4:59), and it was revealed regarding `Ali, al-Hasan, and al-Husayn. The Messenger of Allah (s) said, regarding `Ali, 'Whoever takes me as a Master, then `Ali is his Master.' And he (s) said, 'I leave you with the Book of Allah and my Ahl al-Bayt, so I asked Allah to never separate them from one another until they return to me at the Pond [of Paradise], and He granted my prayer.' And he said, 'Do not lecture them, for they are more knowledgeable than you.' And he said, 'They will not lead you away from the gate of guidance, and they will not make you enter the gate of misguidance.' Had the Messenger of Allah (s) kept quiet, it would not be clear who his Ahl al-Bayt would be, and the dynasties would have claimed it (that title). But Allah revealed it in in a Book, clarifying it to His Prophet (s). 'Surely, Allah wishes to remove uncleanliness from you, Ahl al-Bayt, and purify you with a thorough purification.' (33:33)"  ( علي بن إبراهيم، عن محمد بن عيسى، عن يونس وعلي بن محمد، عن سهل ابن زياد أبي سعيد، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن أبي بصير قال سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " أطيعوا الله وأطيعوا الرسول وأولي الامر منكم (2) " فقال: نزلت في علي بن أبي طالب والحسن والحسين عليهم السلام: فقلت له: إن الناس يقولون: فما له لم يسم عليا وأهل بيته عليهم السلام في كتاب الله عز و جل؟ قال: فقال: قولوا لهم: إن رسول الله صلى الله عليه وآله نزلت عليه الصلاة ولم يسم الله لهم ثلاثا ولا أربعا، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت عليه الزكاة ولم يسم لهم من كل أربعين درهما درهم، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزل الحج فلم يقل لهم: طوفوا اسبوعا حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت " أطيعوا الله وأطيعوا الرسول واولي الامر منكم " - ونزلت في علي والحسن والحسين - فقال رسول الله صلى الله عليه وآله: في علي: من كنت مولاه، فعلي مولاه، وقال صلى الله عليه وآله اوصيكم بكتاب الله وأهل بيتي، فإني سألت الله عز وجل أن لا يفرق بينهما حتى يوردهما علي الحوض، فأعطاني ذلك وقال: لا تعلموهم فهم أعلم منكم، وقال: إنهم لن يخرجوكم من باب هدى، ولن يدخلوكم في باب ضلالة، فلو سكت رسول الله صلى الله عليه وآله فلم يبين من أهل بيته، لادعاها آل فلان وآل فلان، لكن الله عز وجل أنزله في كتابة تصديقا لنبيه صلى الله عليه وآله " إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا (1) " )

Secondly, in the letter you referenced, Amir al-Mu'mineen is writing to Malik al-Ashtar, who would have known about the rights of the Wali al-Amr.

The Wali al-Amr uses the Quran and the Sunna as his foundation and his reference point, because that is the source of his authority. He does not only quote himself. So in terms of obedience, the Prophet and the Wali are the same, but in terms of nass, the Prophet is given additional fadl.

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7 hours ago, Fahad Sani said:

Right. Malik Akhtar was under authority of Imam Ali a.s. As all  governors are under the post of caliph. And Malik Ashtar being the  governor of egypt had authority over the people of egypt. In other words  we can say Imam Ali a.s was ulil  amr for Malik ashtar and Malik  ashtar was ulil amr for people of egypt. As per Nisa 59 ulil amr  minkum (those in authority amongst you over you).

But Imam Ali a.s didnt say this to Malik Ashtar. Indeed Imam Ali a.s  said in case of any dispute refer to Allah and to His Prophet s.a.w.w,  not to him. Exactly what is mentioned in Nisa 59.

Assumption is not a substitute of what is not clearly mentioned neither in Quran nor in letter 53. In this way anyone can assume anything.

Nope! Malik Ashter wasnt ulil amr of Egypt, he was only a governor of Egypt nothing more than that. Now, if we exam the verse of the Quran logically then conclusion is very simple. 

"O you who believe! Obey Allah, and obey the messenger and those of you who are in authority"

It is pretty much clear in the above verse, those who are vested in authority, must have authority "OVER ALL RELIGION AND PEOPLE" I don't see there is any stipulation in the verse which states categorically that : Ulil amr can only have part of Authority over people! The verse is stating: O you who believe! Obey Allah, and obey the messenger,  It is referring to "ALL BELIEVERS" and those who are vested with authority would also have the obedience all people (believers) Where in case of Malik ashter, he did not have the obedience of all believers did he  now!  

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On 1/4/2017 at 11:30 AM, Qa'im said:

Here is the narration of Imam as-Sadiq, which is more established than the reference in Nahj al-Balagha:

A man asked Imam Ja`far as-Sadiq [a] about the verse, "Obey Allah and obey the Messenger and those in authority among you" (4:59). The Imam replied, "This was revealed regarding `Ali b. Abi Talib, al-Hasan, and a-Husayn." The man said, "The people say, 'Then why weren't `Ali and his Ahl al-Bayt mentioned by name in the Book of Allah?'" The Imam replied, "Say to them: The command for prayer was revealed to the Messenger of Allah (s), but Allah did not specifically mention [in the Quran] three or four units. It was the Messenger of Allah (s) who detailed that for them. The command to give alms was revealed to him, but He did not mention that it was applied to 1/40 dirhams. It was the Messenger of Allah (s) who detailed for them. The command for Hajj was revealed, but He does not say, 'Circle [the Ka`ba] seven times'. It was the Messenger of Allah (s) detailed that for them. He revealed, 'Obey Allah and obey the Messenger those in authority among you' (4:59), and it was revealed regarding `Ali, al-Hasan, and al-Husayn. The Messenger of Allah (s) said, regarding `Ali, 'Whoever takes me as a Master, then `Ali is his Master.' And he (s) said, 'I leave you with the Book of Allah and my Ahl al-Bayt, so I asked Allah to never separate them from one another until they return to me at the Pond [of Paradise], and He granted my prayer.' And he said, 'Do not lecture them, for they are more knowledgeable than you.' And he said, 'They will not lead you away from the gate of guidance, and they will not make you enter the gate of misguidance.' Had the Messenger of Allah (s) kept quiet, it would not be clear who his Ahl al-Bayt would be, and the dynasties would have claimed it (that title). But Allah revealed it in in a Book, clarifying it to His Prophet (s). 'Surely, Allah wishes to remove uncleanliness from you, Ahl al-Bayt, and purify you with a thorough purification.' (33:33)"  ( علي بن إبراهيم، عن محمد بن عيسى، عن يونس وعلي بن محمد، عن سهل ابن زياد أبي سعيد، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن أبي بصير قال سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " أطيعوا الله وأطيعوا الرسول وأولي الامر منكم (2) " فقال: نزلت في علي بن أبي طالب والحسن والحسين عليهم السلام: فقلت له: إن الناس يقولون: فما له لم يسم عليا وأهل بيته عليهم السلام في كتاب الله عز و جل؟ قال: فقال: قولوا لهم: إن رسول الله صلى الله عليه وآله نزلت عليه الصلاة ولم يسم الله لهم ثلاثا ولا أربعا، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت عليه الزكاة ولم يسم لهم من كل أربعين درهما درهم، حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزل الحج فلم يقل لهم: طوفوا اسبوعا حتى كان رسول الله صلى الله عليه وآله هو الذي فسر ذلك لهم، ونزلت " أطيعوا الله وأطيعوا الرسول واولي الامر منكم " - ونزلت في علي والحسن والحسين - فقال رسول الله صلى الله عليه وآله: في علي: من كنت مولاه، فعلي مولاه، وقال صلى الله عليه وآله اوصيكم بكتاب الله وأهل بيتي، فإني سألت الله عز وجل أن لا يفرق بينهما حتى يوردهما علي الحوض، فأعطاني ذلك وقال: لا تعلموهم فهم أعلم منكم، وقال: إنهم لن يخرجوكم من باب هدى، ولن يدخلوكم في باب ضلالة، فلو سكت رسول الله صلى الله عليه وآله فلم يبين من أهل بيته، لادعاها آل فلان وآل فلان، لكن الله عز وجل أنزله في كتابة تصديقا لنبيه صلى الله عليه وآله " إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا (1) " )

Secondly, in the letter you referenced, Amir al-Mu'mineen is writing to Malik al-Ashtar, who would have known about the rights of the Wali al-Amr.

The Wali al-Amr uses the Quran and the Sunna as his foundation and his reference point, because that is the source of his authority. He does not only quote himself. So in terms of obedience, the Prophet and the Wali are the same, but in terms of nass, the Prophet is given additional fadl.

How it is more established?

It also focuses only on the first part of verse. How can you understand a verse properly if you neglect rest of it. Then obviously you will make wrong conclusions. I also doubt the authenticity of this narration. Because  the analogy mentioned there is not valid. So I can not attribute such  words to Imam Jafar Sadiq a.s.

Invalid because Quran established clear argument regarding the principle of the  prayers, saum, hajj etc. There are hundreds of verses on these topics.  Is there similar argument for principle of Imamate/caliphate in Quran?  No. There is'nt. Baqrah 124, Maida 55, Nisa 59 etc are not explicit  verses from which principle of imamate can be deduced. Such verses can  be interpreted in many ways. A clear argument and indisputable  evidence has not been established on the principle of Imamate.

Moreover Prayer, Hajj etc are matters of Furu while Imamate is usul e  deen. Analogy will be valid only when you compare one usul to another.  Here you are comparing apples to oranges and making wrong conclusions.  Read Kitab Al-kafi Prayer and Hajj are mentioned under Furu e din  section while Imamate is Usul e din.

Right, who would have known about the rights of wali amr than Imam Ali a.s himself. But as you have seen in nahjul balagha he never attributed such right to himself in the way as you are explaining.

Therefore, such verse can not be used as a nass for imamate.

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On 1/4/2017 at 11:35 AM, power said:

Nope! Malik Ashter wasnt ulil amr of Egypt, he was only a governor of Egypt nothing more than that. Now, if we exam the verse of the Quran logically then conclusion is very simple. 

"O you who believe! Obey Allah, and obey the messenger and those of you who are in authority"

It is pretty much clear in the above verse, those who are vested in authority, must have authority "OVER ALL RELIGION AND PEOPLE" I don't see there is any stipulation in the verse which states categorically that : Ulil amr can only have part of Authority over people! The verse is stating: O you who believe! Obey Allah, and obey the messenger,  It is referring to "ALL BELIEVERS" and those who are vested with authority would also have the obedience all people (believers) Where in case of Malik ashter, he did not have the obedience of all believers did he  now!  

In arabic we have word Ulil amr (those in authority) and in english we can call it governor or minister etc. One who governs or one whose job is to implement the order (in arabic amr). Governor of egypt had  authority over only people of egypt. While the governor himself was  under the order of caliph.

Again you are neglecting the rest part of ayah and emphasizing on the  part which is even not mentioned there "OVER ALL RELIGION AND PEOPLE".

If Ali a.s considered himself to be a divinely appointed ulil amr/Imam  whose Job is to guide people and solve issues, then He a.s would have said Malik Ashtar to consult him in cases of dispute.

And today even Maula Ali a.s is not here or have any authority over  people i.e today he can not give any orders and implement them. Then  who is ulil amr today? Brother Qaim has shared a narration which says  this verse was revealed for Imam Ali a.s, Hassan a.s and Hussain a.s. It also does not include rest of the Imams.

Its also not mentioned in the verse that to be an ulil amr you have to be infallible. This was also the understanding of many esteemed shia scholars like  Ayatullah Muhammad Baqir al-Sadr who was one of the main supporter of  Khomieni.

iqtisaduna-baqir-alsadr-01.png

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23 minutes ago, Fahad Sani said:

How it is more established?

It also focuses only on the first part of verse. How can you understand a verse properly if you neglect rest of it. Then obviously you will make wrong conclusions. I also doubt the authenticity of this narration. Because  the analogy mentioned there is not valid. So I can not attribute such  words to Imam Jafar Sadiq a.s.

Invalid because Quran established clear argument regarding the principle of the  prayers, saum, hajj etc. There are hundreds of verses on these topics.  Is there similar argument for principle of Imamate/caliphate in Quran?  No. There is'nt. Baqrah 124, Maida 55, Nisa 59 etc are not explicit  verses from which principle of imamate can be deduced. Such verses can  be interpreted in many ways. A clear argument and indisputable  evidence has not been established on the principle of Imamate.

Moreover Prayer, Hajj etc are matters of Furu while Imamate is usul e  deen. Analogy will be valid only when you compare one usul to another.  Here you are comparing apples to oranges and making wrong conclusions.  Read Kitab Al-kafi Prayer and Hajj are mentioned under Furu e din  section while Imamate is Usul e din.

Right, who would have known about the rights of wali amr than Imam Ali a.s himself. But as you have seen in nahjul balagha he never attributed such right to himself in the way as you are explaining.

Therefore, such verse can not be used as a nass for imamate.

The arrangement of 'furu' and 'usul' is not mentioned in the Hadiths. It is a scholarly arrangement.

And also, denial of Salat, which is part of the Furu, is kufr (without confusion and jahl). Same thing for Hajj, Sawm and other Arkan.

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16 hours ago, E.L King said:

The arrangement of 'furu' and 'usul' is not mentioned in the Hadiths. It is a scholarly arrangement.

And also, denial of Salat, which is part of the Furu, is kufr (without confusion and jahl). Same thing for Hajj, Sawm and other Arkan.

Yes brother I know this.

Main point is that prayer, hajj etc are furu e din while divine imamate is usul e din. And those furu e din plus many of their rules are very clearly mentioned in Quran in much detail. Even there are some dedicated surahs on such furus e.g Surah Hajj, Surah Jumah etc. Based on that much detail and clear explicit principles/arguments on such furus we refer to ahadith for more details. While the same is not true for divine imamate. Thus comparison is not valid between the two.

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On 1/6/2017 at 10:54 AM, Fahad Sani said:

Yes brother I know this.

Main point is that prayer, hajj etc are furu e din while divine imamate is usul e din. And those furu e din plus many of their rules are very clearly mentioned in Quran in much detail. Even there are some dedicated surahs on such furus e.g Surah Hajj, Surah Jumah etc. Based on that much detail and clear explicit principles/arguments on such furus we refer to ahadith for more details. While the same is not true for divine imamate. Thus comparison is not valid between the two.

And what I am saying is the application of kufr is on the same level here, someone who denies the Furu knowingly is no different to someone who denied the Usul knowingly, both result in kufr.

I am not here to discuss the Hadith which brother Qa'im brought forth, that is his discussion, I am merely speaking about this specific topic.

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12 hours ago, Hassan- said:

@Student_of_Deen what is your opinion on this? Read Qa'ims post.

What can I say brother. I can debate his interpretation/claim but it will lead to very long time and energy consuming but most probably inclusive discussion. 

The real question is if Imamate was really a Pillar of Islam (without which a person cannot become Muslim) then why isn`t it explicitly mentioned even once throughout the Qu`ran ? We find other pillars explicitly mentioned several times but we don`t find the belief in divinely appointed Imams anywhere in the Book of Allah. 

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Check/Verify/clarify  his/her understanding of Prophethood. Before getting into to Imamate discussion.

If he/she repeats the slogan of the Tragedy of Thursday, Book is enough for us. Which meant Thank you very much, we will take it(The Governance of the people and the Authority to interpret the book ) from here.

He/she does not understand the concept of Prophethood/ nor the Status/Authority of the Prophet. Meaning does not properly understand Tawheed.

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Quote

“وَ الله وَلِيُّ الْمُوْمِنينَ

Allah is the Wali of the Faithful.

We have pondered over the verses that have the word Wali or Walis in them and have studied them all briefly. We have observed that God is Islamic Society's Wali, there is no helper for the faithful other than God and God should be the Ruler over all affairs of mankind is a subject that is consistently upheld in the Glorious Qur'an.

The meanings may be confusing to some people and we want to remind them that our discussion is not about Lord of the Worlds' Innate Rule i.e., Rule by Creation. It is a fact that the Lord manages the movement of the earth and the skies with His Controlling Will. Our talk relates to the fact that the laws in the peoples' lives and the individual and the community relationships in the Islamic society should be based on the Commandments from God. In other words the legal Ruler of the Islamic and Qur'anic society under the Islamic system and that of Imam Ali could only be God and only God.

Now a question arises, "what is meant by the Ruler is God?"

The Sublime Lord is not going to come to the people to implement His commandments.

Furthermore, only a human being can rule over other humans. It is vital that the control of people's affairs should be in the hands of a person. However, when we talk about a person, it does not imply that we are emphasizing a single individual and negating plural leadership. What we are saying is that there is a need for an individual who can take the reins of people's affairs in his hands, otherwise, if there is law in a society - it may even be God's law - but there is no commander, ruler or a committee; in short, if there is no administrator to implement the law in a human society, its systems will not function.

Who can such an individual be?

Who is that individual or individuals with the right to rule over the society; who have been recognized as the Wali of the society; who have to take the responsibility of Wilayat.

There have been several answers to this question. Historical facts also give several answers.

Some have said, اَلْمُلْکُ لَمِنْ غَلَب - whoever takes charge will be the ruler of the state. In other words, rule of the jungle. Some have stated whoever is shrewd deserves to rule. Others have decreed one who has support of people should rule. Still others have declared one who belongs to a certain tribe is eligible to rule. Some other people have expressed other logic and ideas.

The religion and school of thought has answered,

اِنَّمَا وَلِيُّکُمُ الله وَ رَسُوْلُہ

verily Allah and His Prophet are your Walis.

So practically speaking the one who has been given the responsibility of enforcing the law and enjoining good and forbidding evil in the society is the Prophet. So when a Prophet arrives in a society, there is no room for anyone else to rule in his presence. Prophet is the one who should have the power in the society.

However, when the Prophet passes away just like others, who will be the next ruler?

The Qur'anic verse responds, وَالَّذِيْنَ ٰامَنُو - the believers are your walis.

What believers?

Can every faithful who believes in the religion and the school of thought be the Wali and the ruler of the Islamic society? In this situation there will be as many rulers as the believers.

The Qur'anic verse in addition to identifying a known and appointed individual according to legislation as the rightful ruler, rationalizes the selection and provides a measure. It says, وَالَّذِيْنَ ٰامَنُو - those who believe. And who really believe. These words are for those who have validated their belief through action. So وَالَّذِيْنَ ٰامَنُو - the first condition is that they are truly believers. There are other conditions too. الَّذِيْنَ يُقِيْمُوْنَ الصَّلٰوۃَ - those who establish prayer. It does not say, "those who pray." It is one thing to pray and another to establish prayer. If the objective was to just pray, then يصلّون - pray would have been a short message. Establishing prayer in a society means that the soul of the prayer in the society is alive; praying is common in the society. And you know that praying society implies a society in which remembrance of God is present in all its corners.

You know that in a society that is filled with remembrance of God, no crime or evil happens. In such a society the human values are not debased. A society that has all its members remembering God has its compass pointed towards God and all peoples' deeds are for God.

The only reason for the presence of evil in a society and bowing to tyranny and oppression is forgetting God. A society in which God is remembered, has its ruler like Ali Ibn Abi Talib who does not oppress, rather eradicates oppression. It has commoners like Abu Dharr Ghaffari who do not bow to subjugation in spite of physical abuse, deportation, terrorization and helplessness. They do not leave the path of God. This is a society that remembers God. This is a society where prayer is established. A believer who establishes prayer in the society, i.e, directs the society towards God and fosters remembrance of God in the society is among الَّذِيْنَ يُقِيْمُوْنَ الصَّلٰوۃَ -those who establish prayer.

The discourse does not stop here. Next وَ يُوتُوْنَ الزَّکٰوۃَ - they pay alms; they spend in the way of Allah; they distribute wealth justly. Then He says, وَ ہُمْ رَاکِعُوْنَ - in the state of bowing (pay alms). This is an allusion towards a special event and an anecdote. Some commentators say that وَ ہُمْ رَاکِعُوْنَ - means that these people are always kneeling and it does not refer to any special incident.

However, knowledge of Arabic language discards this conjecture and tells us that this phrase means that someone likes equality so much; he is so eager to give in the way of God; it pains him so much to see poverty and a needy that he just cannot wait to finish his prayer. This person is so intensely inclined towards spending in the way of God and he is so involved in this activity that he just cannot wait; has no patience. When he looks at a poor person, he sees a picture that is not appreciated by God and he himself does not like it; at that moment all he has is a ring, so he just takes it off in the state of prayer and hands it over to the needy. This is a known historical incident that occurred in the hands of the Commander of the believers, Imam Ali: while he was praying, a needy person came and the Imam gave him his ring, at this point this verse was revealed.

So as you observed, this verse is hinting towards appointing Ali Ibn Abi Talib as the Wali. It is not doing it the same way as some individuals in history were forced upon people. As an example, when Mu’awiyyah wants to appoint his son as his successor, he says, "My successor is my son and he is going to rule after me." The sublime Lord is not appointing the successor of the Prophet the same way. However, since the qualities in a head of the government - total faith in God, establishment of prayer and the fondness for charity to the extent of forgetting oneself - are found in Imam Ali Ibn Abi Talib, the magnificent Lord, while selecting the Imam as the Caliph, is explaining the yardstick and the wisdom behind the criterion for the caliphate. On these grounds the Wali in Islam is an individual sent by God and chosen by God.

The concept is that according to the makeup of this world no one individual has the right to rule over another individual and the only entity that has this right is God; so He can delegate this right to someone based on what is good for the people. And we know that God's work is for the welfare of human beings and not based on force. So He appoints and we should accept His appointments.

The Lord of the worlds appoints the Prophet and the Imams. He also defines certain characteristics for the rulers to come after the Imams and says that those who bear these qualities will be the rulers of Islamic society after the infallible Imams. So He appoints Walis. He Himself is a Wali; his Prophet is a Wali and the twelve Imams coming after the Prophet are Walis. The Imams have been appointed from the family of the Prophet and their count is twelve. For later time periods those who meet the specific criteria have been appointed as rulers.

This was one verse that we described for you. There are other verses in Glorious Qur'an, some of them we have referred to in our speeches and the others you should look for yourselves. There are scores of such verses.

Islam underscores the fact that the reign of people should not be in the hands of such people who would push the ordinary people into hell.”

http://www.al-islam.org/wilayat-guardianship-ayatullah-sayyid-ali-khamenei/speech-4-practical-establishment-wilayat#different-aspects-wilayat

 

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41 minutes ago, King said:

The fact that you even have to goto such lengths to establish imamat as a core and foundational concept makes little sense.

I suppose there's a difference between comprehensive arguments and brevity. I could have simply presented hadith al-ghadeer, hadith al-thaqalayn, and hadith of the twelve successors, and stated that Shiism has the most natural explanations to these three events. But some people want more detailed arguments, ones that are foolproof, and so I based my argument on muhkam ayat of the Quran that have little wiggle room.

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On 1/4/2017 at 7:20 PM, Fahad Sani said:

Thus it means the final and absolute authority is only for Allah and for  His Prophet s.a.w.w. While the obedience of ulil amr is not ultimate  or absolute, in other words obedience is conditional in case of ulil  amr. Thats why Allah said in the same verse "if you quarrel about  anything  refer it to Allah and the Prophet".

if you think, we can dispute/quarrel with Ulil Amri, let's ponder about this verse ( a very clear cut command _not_ to dispute/quarrel).
 

[Shakir 8:46] And obey Allah and His Messenger and do not quarrel for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient.

keeping the above verse in mind, it's very obvious to me these 2 following statements mean not the same thing:

1. then if you quarrel about anything, refer it to Allah and the Messenger [4:59] --> implying we may dispute/disagree, though this contradicts verse [8:46]

2. then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; [4:59] -->this could only mean a rebuke to those among "believers" who fit the description of verse [4:60].

[Shakir 4:60] Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error.
 

with respect to [4:59], true believers will say "we hear and we obey" but asked the Prophet "who are these ulil amri?". the not-so-true believers will doubt if this command is from Allah).

i see some truth in the statement: quraish hated to see prophethood and caliphate confined to one family only.

some later on people takwil obedience to ulil amri is conditional so that it fits well with the kingship of umayyads and abbassiyads.

so ulil amri is not your everyday men charged with authority.

 

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Uman Bin Azina, from Bureyd Bin Muawiya who said,

Abu Ja’far asws recited “[4:59] O you who believe! Obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, and to the Guardian asws of the Command among you (Ul-Al-Amr)”.

Then said: ‘How can He azwj Command for their asws obedience and then allow them (the people) to dispute with them asws . But rather, He azwj has Said that to the Commanded ones when He azwj Said to them (the people): “Obey Allah and obey the Rasool”. 119

119 Al Kafi – H 14660

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Well done brother @Qa'im, may the Almighty Lord increases your toufeqaat. 

Surah Al-Qasas, Verse 68:
وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ

And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate (with Him).
(English - Shakir)

 

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A hadith on the topic is the Risala of Rayyan b. Salt, found in `Uyun al-Akhbar al-Rida and the Amali of Shaykh al-Saduq (page 615). It echoes some of the observations in this thread:

 
1 - حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه القمي (رحمه الله)، قال: حدثنا علي بن الحسين بن شاذويه المؤدب وجعفر بن محمد بن مسرور (رضي الله عنهما)، قالا: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، قال: حضر الرضا (عليه السلام) مجلس المأمون بمرو، وقد اجتمع في مجلسه جماعة من علماء أهل العراق والخراسان، فقال المأمون: أخبروني عن معنى هذه الآية (ثم أورثنا الكتاب الذين اصطفينا من عبادنا) (1). فقالت العلماء: أراد الله عز وجل بذلك الامة كلها. فقال المأمون: ما تقول، يا أبا الحسن؟ فقال الرضا (عليه السلام): لا أقول كما قالوا، ولكني أقول: أراد الله العترة الطاهرة. فقال المأمون: وكيف عنى العترة من دون الامة؟ فقال له الرضا (عليه السلام): إنه لو أراد الامة لكانت بأجمعها في الجنة، لقول الله تبارك وتعالى: (فمنهم ظالم لنفسه
ومنهم مقتصد ومنهم سابق بالخيرات بإذن الله ذلك هو الفضل الكبير) (1) ثم جمعهم كلهم في الجنة فقال: (جنات عدن يدخلونها يحلون فيها من أساور من ذهب) (2) فصارت الوراثة للعترة الطاهرة لا لغيرهم. فقال المأمون: من العترة الطاهرة؟ فقال الرضا (عليه السلام): الذين وصفهم الله في كتابه، فقال عز وجل: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) (3)، وهم الذين قال رسول الله (صلى الله عليه وآله): إني مخلف فيكم الثقلين، كتاب الله، وعترتي أهل بيتي، وإنهما لن يفترقا حتى يردا علي الحوض، فانظروا كيف تخلفوني فيهما، أيها الناس لا تعلموهم فإنهم أعلم منكم. قالت العلماء: أخبرنا - يا أبا الحسن - عن العترة، أهم الآل، أو غير الآل؟ فقال الرضا (عليه السلام): هم الآل. فقال العلماء: فهذا رسول الله (صلى الله عليه وآله) يؤثر عنه أنه قال: امتي آلي. وهؤلاء أصحابه يقولون بالخبر المستفاض الذي لا يمكن دفعه: آل محمد امته. فقال أبو الحسن (عليه السلام): أخبروني هل تحرم الصدقة على الآل؟ قالوا: نعم. قال: فتحرم على الامة؟ قالوا: لا. قال: هذا فرق ما بين الآل والامة، ويحكم أين يذهب بكم، أضربتم عن الذكر صفحا، أم أنتم قوم مسرفون! أما علمتم أنه وقعت الوارثة والطهارة على المصطفين المهتدين دون سائرهم؟ قالوا: ومن أين يا أبا الحسن؟ قال: من قول الله عز وجل: (ولقد أرسلنا نوحا وإبراهيم وجعلنا في ذريتهما النبوة والكتاب فمنهم مهتد وكثير منهم فاسقون) (4) فصارت وارثة النبوة والكتاب للمهتدين دون الفاسقين، أما علمتم أن نوحا (عليه السلام) حين سأل ربه: (فقال رب إن ابني من أهلي وإن وعدك الحق وأنت أحكم
الحاكمين) (1) وذلك أن الله عز وجل وعده أن ينجيه وأهله، فقال له ربه: (يا نوح إنه ليس من أهلك إنه عمل غير صالح فلا تسئلن ما ليس لك به علم إني أعظك أن تكون من الجاهلين) (2). فقال المأمون: هل فضل الله العترة على سائر الناس؟ فقال أبو الحسن (عليه السلام): إن الله عز وجل أبان فضل العترة على سائر الناس في محكم كتابه. فقال له المأمون: أين ذلك من كتاب الله؟ فقال له الرضا (عليه السلام): في قوله عز وجل: (إن الله اصطفى آدم ونوحا وآل إبراهيم وآل عمران على العالمين * ذرية بعضها من بعض) (3)، وقال عز وجل: في موضع آخر: (أم يحسدون الناس على ما أتاهم الله من فضله فقد آتينا آل إبراهيم الكتاب والحكمة وءاتيناهم ملكا عظيما) (4)، ثم رد المخاطبة في إثر هذا إلى سائر المؤمنين فقال: (يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الامر منكم) (5) يعني الذي قرنهم بالكتاب والحكمة وحسدوا عليهما، فقوله: (أم يحسدون الناس على ما أتاهم الله من فضله فقد آتينا آل إبراهيم الكتاب والحكمة وءاتيناهم ملكا عظيما) يعني الطاعة للمصطفين الطاهرين، فالملك ها هنا هو الطاعة لهم. قالت العلماء: فأخبرنا هل فسر الله عز وجل الاصطفاء في الكتاب؟ فقال الرضا (عليه السلام): فسر الاصطفاء في الظاهر سوى الباطن في اثني عشر موضعا وموطنا، فأول ذلك قوله عز وجل: (وأنذر عشيرتك الاقربين ورهطك المخلصين) (6) هكذا في قراءة أبي بن كعب، وهي ثابتة في مصحف عبد الله بن مسعود، وهذه منزلة رفيعة
وفضل عظيم وشرف عال حين عنى الله عز وجل بذلك الآل، فذكره لرسول الله (صلى الله عليه وآله)، فهذه واحدة. والآية الثانية في الاصطفاء، قوله عز وجل: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) وهذا الفضل الذي لا يجهله أحد معاند أصلا، لانه فضل بعد طهارة تنتظر، فهذه الثانية. وأما الثالثة: فحين ميز الله الطاهرين من خلقه، فأمر نبيه (صلى الله عليه وآله) بالمباهلة في آية الابتهال، فقال عز وجل: قل يا محمد (تعالوا ندع أبناءنا وأبناءكم ونساءنا ونساءكم وأنفسنا وأنفسكم ثم نبتهل فنجعل لعنت الله على الكاذبين) (1) فأبرز النبي (صلى الله عليه وآله) عليا والحسن والحسين وفاطمة (صلوات الله وسلامه عليهم) وقرن أنفسهم بنفسه، فهل تدرون ما معنى قوله عز وجل: (وأنفسنا وأنفسكم)؟ قالت العلماء: عنى به نفسهم. فقال أبو الحسن (عليه السلام): غلطتم، إنما عنى بها علي بن أبي طالب (عليه السلام)، ومما يدل على ذلك، قول النبي (صلى الله عليه وآله) حين قال: لينتهين بنو وليعة أو لابعثن إليهم رجلا كنفسي، يعني علي بن أبي طالب (عليه السلام)، فهذه خصوصية لا يتقدمه فيها أحد، وفضل لا يلحقه فيه بشر، وشرف لا يسبقه إليه خلق أن جعل نفس علي كنفسه، فهذه الثالثة. وأما الرابعة: فإخراجه (صلى الله عليه وآله) الناس من مسجده ما خلا العترة حتى تكلم الناس في ذلك وتكلم العباس، فقال: يا رسول الله، تركت عليا وأخرجتنا! فقال رسول الله (صلى الله عليه وآله): ما أنا تركته وأخرجتكم، ولكن الله تركه وأخرجكم. وفي هذا تبيان قوله لعلي (عليه السلام): أنت مني بمنزلة هارون من موسى. قالت العلماء: فأين هذا من القرآن؟ قال أبو الحسن (عليه السلام) أو جدكم في ذلك قرآنا أقرؤه عليكم؟ قالوا: هات. قال قول الله عز وجل: (وأوحينا إلى موسى وأخيه
أن تبوءا لقومكما بمصر بيوتا واجعلوا بيوتكم قبلة) (1) ففي هذه الآية منزلة هارون من موسى، وفيها أيضا منزلة علي (عليه السلام) من رسول الله (صلى الله عليه وآله)، ومع هذا دليل ظاهر في قول رسول الله (صلى الله عليه وآله)، حين قال: ألا إن هذا المسجد لا يحل لجنب إلا لمحمد وآله. فقالت العلماء: يا أبا الحسن، هذا الشرح وهذا البيان، لا يوجد إلا عندكم معشر أهل بيت رسول الله (صلى الله عليه وآله). فقال: ومن ينكر لنا ذلك؟ ورسول الله (صلى الله عليه وآله) يقول: أنا مدينة الحكمة وعلي بابها، فمن أراد المدينة فليأتها من بابها، ففيما أوضحنا وشرحنا من الفضل والشرف والتقدمة والاصطفاء والطهارة ما لا ينكره معاند، ولله عز وجل الحمد على ذلك، فهذه الرابعة. والآية الخامسة قول الله عز وجل: (وآت ذا القربى حقه) (2) خصوصية خصهم الله العزيز الجبار بها، واصطفاهم على الامة، فلما نزلت هذه الآية على رسول الله (صلى الله عليه وآله) قال: ادعوا لي فاطمة. فدعيت له، فقال: يا فاطمة قالت: لبيك يا رسول الله. فقال (صلى الله عليه وآله): هذه فدك، هي مما لم يوجف عليه بخيل ولا ركاب، وهي لي خاصة دون المسلمين، وقد جعلتها لك لما أمرني الله به، فخذيها لك ولولدك، فهذه الخامسة. والآية السادسة: قول الله جل جلاله: (قل لا اسئلكم عليه أجرا إلا المودة في القربى) (3) وهذه خصوصية للنبي (صلى الله عليه وآله) إلى يوم القيامة، وخصوصية للآل دون غيرهم، وذلك أن الله حكى في ذكر نوح (عليه السلام) في كتابه: (يا قوم لا أسئلكم عليه مالا إن أجري إلا على الله وما أنا بطارد الذين ءامنوا إنهم ملاقوا ربهم ولكني أراكم قوما تجهلون) (4) وحكى عز وجل عن هود (عليه السلام) أنه قال: (لا أسئلكم
عليه أجرا إن أجري إلا على الذي فطرني أفلا تعقلون) (1)، وقال عز وجل لنبيه (صلى الله عليه وآله): (قل) يا محمد (لا أسئلكم عليه أجرا إلا المودة في القربى) ولم يفرض الله مودتهم إلا وقد علم أنهم لا يرتدون عن الدين أبدا، ولا يرجعون إلى ضلال أبدا. وأخرى أن يكون الرجل وادا للرجل، فيكون بعض أهل بيته عدوا له، فلا يسلم قلب الرجل له، فأحب الله عز وجل أن لا يكون في قلب رسول الله (صلى الله عليه وآله) على المؤمنين شئ، ففرض عليهم مودة ذوي القربى، فمن أخذ بها وأحب رسول الله (صلى الله عليه وآله) وأحب أهل بيته، لم يستطع رسول الله (صلى الله عليه وآله) أن يبغضه، ومن تركها ولم يأخذ بها وأبغض أهل بيته، فعلى رسول الله (صلى الله عليه وآله) أن يبغضه لانه قد ترك فريضة من فرائض الله، فأي فضيلة وأي شرف يتقدم هذا أو يدانيه؟ فأنزل الله هذه الآية على نبيه (صلى الله عليه وآله): (قل لا أسئلكم عليه أجرا إلا المودة في القربى) فقام رسول الله (صلى الله عليه وآله) في أصحابه، فحمد الله وأثنى عليه، وقال: أيها الناس، إن الله قد فرض لي عليكم فرضا، فهل أنتم مؤدوه؟ فلم يجبه أحد. فقال: أيها الناس، إنه ليس بذهب ولا فضة، ولا مأكول ولا مشروب. فقالوا: هات إذن. فتلا عليهم هذه الآية، فقالوا أما هذا فنعم، فما وفى بها أكثرهم. وما بعث الله عز وجل نبيا إلا أوحى إليه أن لا يسأل قومه أجرا، لان الله عز وجل يوفي أجر الانبياء، ومحمد (2) (صلى الله عليه وآله) فرض الله عز وجل مودة قرابته على امته، وأمره أن يجعل أجره فيهم ليودوه في قرابته بمعرفة فضلهم الذي أوجب الله عز وجل لهم، فإن المودة إنما تكون على قدر معرفة الفضل. فلما أوجب الله ذلك ثقل لثقل (3) وجوب الطاعة، فتمسك بها قوم أخذ الله
ميثاقهم على الوفاء، وعاند أهل الشقاق والنفاق، وألحدوا في ذلك، فصرفوه عن حده الذي حده الله، فقالوا: القرابة هم العرب كلها وأهل دعوته، فعلى أي الحالتين كان، فقد علمنا أن المودة هي للقرابة، فأقربهم من النبي (صلى الله عليه وآله) أولاهم بالمودة، كلما قربت القرابة كانت المودة على قدرها. وما أنصفوا نبي الله (صلى الله عليه وآله) في حيطته ورأفته، وما من الله به على امته، مما تعجز الالسن عن وصف الشكر عليه، أن لا يودوه في ذريته وأهل بيته، وأن لا يجعلوهم منهم كمنزلة العين من الرأس حفظا لرسول الله (صلى الله عليه وآله) وحبا لنبيه (1)، فكيف والقرآن ينطق به ويدعو إليه؟ والاخبار ثابتة بأنهم أهل المودة، والذين فرض الله مودتهم، ووعد الجزاء عليها، أنه ما وفى أحد بهذه المودة مؤمنا مخلصا إلا استوجب الجنة، لقول الله عز وجل في هذه الآية: (والذين ءامنوا وعملوا الصالحات في روضات الجنات لهم ما يشاءون عند ربهم ذلك هو الفضل الكبير * ذلك الذى يبشر الله عباده الذين ءامنوا وعملوا الصالحات قل لا أسئلكم عليه أجرا إلا المودة في القربى) (2) مفسرا ومبينا. ثم قال أبو الحسن (عليه السلام): حدثني أبي، عن جدي، عن آبائه، عن الحسين بن علي (عليهم السلام)، قال: اجتمع المهاجرون والانصار إلى رسول الله (صلى الله عليه وآله) فقالوا: إن لك - يا رسول الله - مؤونة في نفقتك وفيمن يأتيك من الوفود، وهذه أموالنا مع دمائنا فاحكم فيها بارا، مأجورا، أعط ما شئت، وأمسك ما شئت، من غير حرج، قال: فأنزل الله عز وجل عليه الروح الامين فقال: يا محمد، (قل لا أسئلكم عليه أجرا إلا المودة في القربى) يعني أن تودوا قرابتي من بعدي، فخرجوا، فقال المنافقون: ما حمل رسول الله (صلى الله عليه وآله) على ترك ما عرضنا عليه إلا ليحثنا على قرابته من بعده، إن هو إلا شئ افتراه في مجلسه، وكان ذلك من قولهم عظيما، فأنزل الله عز وجل
جبرئيل بهذه الآية (أم يقولون افتراه قل إن افتريته فلا تملكون لي من الله شيئا هو أعلم بما تفيضون فيه كفى به شهيدا بيني وبينكم وهو الغفور الرحيم) (1) فبعث إليهم النبي (صلى الله عليه وآله) فقال: هل من حدث؟ فقالوا: إي والله يا رسول الله، لقد قال بعضنا كلاما غليظا كرهناه، فتلا عليهم رسول الله (صلى الله عليه وآله) الآية فبكوا واشتد بكاؤهم، فأنزل الله عز وجل (وهو الذي يقبل التوبة عن عباده ويعفو عن السيئات ويعلم ما تفعلون) (2)، فهذه السادسة. وأما الآية السابعة: فقول الله تبارك وتعالى: (إن الله وملائكته يصلون على النبي يا أيها الذين ءامنوا صلوا عليه وسلموا تسليما) (3) وقد علم المعاندون منهم أنه لما نزلت هذه الآية قيل: يا رسول الله، قد عرفنا التسليم عليك، فكيف الصلاة عليك؟ فقال: تقولون اللهم صل على محمد وآل محمد كما صليت على إبراهيم و (4) آل إبراهيم إنك حميد مجيد، فهل بينكم - معاشر الناس - في هذا خلاف؟ قالوا لا. قال المأمون: هذا ما (5) لا خلاف فيه أصلا، وعليه الاجماع، فهل عندك في الآل شئ أوضح من هذا في القرآن؟ قال أبو الحسن (عليه السلام): نعم، أخبروني عن قول الله عز وجل: (يس والقرآن الحكيم * إنك لمن المرسلين * على صراط المستقيم) (6)، فمن عنى بقوله: (يس)؟ قالت العلماء: (يس) محمد (صلى الله عليه وآله)، لم يشك فيه أحد. قال أبو الحسن (عليه السلام): فإن الله أعطى محمدا (صلى الله عليه وآله) وآل محمد من
ذلك فضلا لا يبلغ أحد كنه وصفه إلا من عقله، وذلك أن الله لم يسلم على أحد إلا على الانبياء (صلوات الله عليهم)، فقال تبارك وتعالى: (سلام على نوح في العلمين) (1)، وقال: (سلام على إبراهيم) (2) وقال: (سلام على موسى وهارون) (3)، ولم يقل: سلام على آل نوح، ولم يقل: سلام على آل موسى ولا على آل إبراهيم، وقال: * (سلام على آل ياسين) (4)، يعني آل محمد (صلى الله عليه وآله) - فقال المأمون: قد علمت أن في معدن النبوة شرح هذا وبيانه - فهذه السابعة. وأما الثامنة: فقول الله عز وجل: (واعلموا أنما غنمتم من شئ فأن لله خمسه وللرسول ولذي القربى) فقرن سهم ذي القربى مع سهمه وسهم رسوله، فهذا فصل أيضا بين الآل والامة، لان الله جعلهم في حيز، وجعل الناس في حيز دون ذلك، ورضي لهم ما رضي لنفسه، واصطفاهم فيه، فبدأ بنفسه، ثم برسوله، ثم بذي القربى بكل ما كان من الفئ والغنيمة وغير ذلك مما رضيه عز وجل لنفسه ورضيه لهم، فقال وقوله الحق: (واعلموا أنما غنمتم من شئ فأن لله خمسه وللرسول ولذي القربى) فهذا تأكيد مؤكد وأثر قائم لهم إلى يوم القيامة في كتاب الله الناطق الذي لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد. وأما قوله: (واليتامى والمساكين) (5) فإن اليتيم إذا انقطع يتمه خرج من الغنائم، ولم يكن له فيها نصيب، وكذلك المسكين إذا انقطعت مسكنته لم يكن له نصيب من المغنم، ولا يحل له أخذه، وسهم ذي القربى إلى يوم القيامة قائم لهم، للغني والفقير منهم، لانه لا أحد أغنى من الله عز وجل ولا من رسوله (صلى الله عليه وآله)، فجعل لنفسه معهما سهما ولرسوله سهما، فما رضيه لنفسه ولرسوله رضيه لهم.
وكذلك الفئ ما رضيه منه لنفسه ولنبيه رضيه لذي القربى، كما أجراهم في الغنيمة، فبدأ بنفسه جل جلاله، ثم برسوله، ثم بهم، وقرن سهمهم بسهم الله وسهم رسوله. وكذلك في الطاعة، قال: (يا أيها الذين ءامنوا أطيعوا الله وأطيعوا الرسول وأولي الامر منكم) (1)، فبدأ بنفسه، ثم برسوله، ثم بأهل بيته. وكذلك آية الولاية: (إنما وليكم الله ورسوله والذين ءامنوا) (2) فجعل ولايتهم مع طاعة الرسول مقرونة بطاعته، كما جعل سهمهم مع سهم الرسول مقرونا بسهمه في الغنيمة والفئ، فتبارك الله وتعالى ما أعظم نعمته على أهل هذا البيت! فلما جاءت قصة الصدقة نزه نفسه، ونزه رسوله، ونزه أهل بيته، فقال: (إنما الصدقات للفقراء والمساكين والعاملين عليها والمؤلفة قلوبهم وفي الرقاب والغارمين وفي سبيل الله وابن السبيل فريضة من الله) (3) فهل تجد في شئ من ذلك أنه جعل عز وجل سهما لنفسه أو لرسوله أو لذي القربى؟ لانه لما نزه نفسه عن الصدقة ونزه رسوله نزه أهل بيته، لا بل حرم عليهم، لان الصدقة محرمة على محمد وآله، وهي أوساخ أيدي الناس لا تحل لهم، لانهم طهروا من كل دنس ووسخ، فلما طهرهم الله وأصطفاهم رضي لهم ما رضي لنفسه، وكره لهم ما كره لنفسه عز وجل، فهذه الثامنة. وأما التاسعة: فنحن أهل الذكر الذين قال الله في محكم كتابه: (فسئلوا أهل الذكر إن كنتم لا تعلمون) (4) فقالت العلماء: إنما عنى بذلك اليهود والنصارى. فقال أبو الحسن (عليه السلام) سبحان الله! وهل يجوز ذلك؟ إذن يدعونا إلى دينهم. ويقولون: إنه أفضل من دين الاسلام.
فقال المأمون: فهل عندك في ذلك شرح بخلاف ما قالوا، يا أبا الحسن؟ فقال (عليه السلام): نعم، الذكر: رسول الله (صلى الله عليه وآله)، ونحن أهله، وذلك بين في كتاب الله عز وجل حيث يقول في سورة الطلاق: (فاتقوا الله يا أولى الالباب الذين ءامنوا قد أنزل الله إليكم ذكرا رسولا يتلوا عليكم آيات الله مبينات) (1) فالذكر رسول الله، ونحن أهله، فهذه التاسعة. وأما العاشرة: فقول الله عز وجل في آية التحريم: (حرمت عليكم أمهاتكم وبناتكم وأخواتكم) (2) الآية إلى آخرها، فأخبروني هل تصلح ابنتي أو ابنة ابني وما تناسل من صلبي لرسول الله (صلى الله عليه وآله) أن يتزوجها لو كان حيا؟ قالوا: لا. قال: فأخبروني هل كانت ابنة أحدكم تصلح له أن يتزوجها لو كان حيا؟ قالوا: لا. قال: ففي هذا بيان، لاني أنا من آله ولستم من آله، ولو كنتم من آله لحرم عليه بناتكم كما حرم عليه بناتي، لاني (3) من آله وأنتم من امته، فهذا فرق ما بين الآل والامة، لان الآل منه، والامة إذا لم تكن من الآل ليست منه، فهذه العاشرة. وأما الحادية عشرة: فقول الله عز وجل في سورة المؤمن حكاية عن قول رجل مؤمن من آل فرعون: (وقال رجل مؤمن من ءال فرعون يكتم إيمانه أتقتلون رجلا أن يقول ربي الله وقد جاءكم بالبينات من ربكم) (4)، تمام الآية، فكان ابن خال فرعون، فنسبه إلى فرعون بنسبه، ولم يضفه إليه بدينه، وكذلك خصصنا نحن إذ كنا من آل رسول الله (صلى الله عليه وآله) بولادتنا منه، وعممنا الناس بالدين، فهذا فرق ما بين الآل والامة، فهذه الحادية عشرة. وأما الثانية عشرة: فقول الله عز وجل: (وأمر أهلك بالصلاة واصطبر
عليها) (1) فخصنا الله بهذه الخصوصية، أن أمرنا مع الامة بإقامة الصلاة، ثم خصنا من دون الامة، فكان رسول الله (صلى الله عليه وآله) يجيئ إلى باب علي وفاطمة بعد نزول هذه الآية تسعة أشهر كل يوم عند حضور كل صلاة خمس مرات، فيقول: الصلاة رحمكم الله. وما أكرم الله أحدا من ذراري الانبياء بمثل هذه الكرامة التي أكرمنا بها، وخصنا من دون جميع أهل بيته. فقال المأمون والعلماء: جزاكم الله أهل بيت نبيكم عن الامة خيرا، فما نجد الشرح والبيان فيما اشتبه علينا إلا عندكم (2).
 
-Rida (عليه السلام) attended a gathering with al-Ma’mun in Marv, who had gathered a group of scholars from the people of Iraq and Khurasan. So, al-Ma’mun said: Inform me of the meaning of this verse, “Then, We bequeathed the Book to Our chosen servants.” (35:32)
 
So, the scholars said: By this, Allah meant this entire Nation (Umma).
 
So, al-Ma’mun said: What do you say, Aba’l Hasan?
 
So, al-Rida (عليه السلام) said: I do not say as they have said, but rather I say: Allah meant the pure progeny (al-`itra al-tahira).
 
So, al-Ma’mun said: How could have He meant the progeny without the Nation?
 
So, al-Rida (عليه السلام) said to him: Had He meant the Nation, then it would be going to Paradise in its entirety, as per the saying of Allah, “Some of them wrong themselves, some follow a middle course, and some are foremost in good deeds by the permission of Allah. That is the greatest bounty.” (35:32) Then, He included all of them in Paradise, saying, “They will enter the Gardens of Eternity, where they will be adorned with bracelets of gold” (35:33). Therefore, the bequeathal is to the pure progeny, not to others.
Then, al-Ma’mun said: Who are the pure progeny?
 
So, al-Rida (عليه السلام) said: Those whom Allah described in His Book. He says, “Surely, Allah only wishes to remove uncleanliness from you, O Ahl al-Bayt, and purify you with a thorough purification.” (33:33) They are the ones about whom the Messenger of Allah (s) said: “Surely, I leave behind the two heavyweights among you: (1) the Book of Allah, and (2) my progeny, my Ahl al-Bayt. Surely, they will not separate until they return to me at the Pond. So, watch how you handle them after me. O people! Do not teach them, for they know more than you.”
 
The scholars said: Inform us, Aba’l Hasan, about the progeny – are they the Family (al-Aal) or are they different than the Family?
 
So, al-Rida (عليه السلام) said: They are the Family.
 
So, the scholars said: It is reported that the Messenger of Allah (s) said: “My Nation is my Family.” His companions have thoroughly reported that the Family of Muhammad is his Nation, to a point where it cannot be denied.
 
So, Abu’l Hasan (عليه السلام) said: Inform me: is charity not forbidden for the Family?
 
They said: Yes.
 
He said: So, is it forbidden for the Nation?
 
They said: No.
 
He said: This is a difference that distinguishes the Family from the Nation. Woe to you for where you have been taken to! Have you deviated from the remembrance of the page (the Quran)? Are you an extravagant people?! Do you not know that [these verses on] bequeathal and purity apply to the chosen, guided ones and not the rest of you?
 
They said: From where [did you read this], Aba’l Hasan?
 
He said: From the saying of Allah, “We have sent Nuh and Ibrahim, and We have placed prophethood and the Book in their descendants. Among them are those who are guided, but many of them are transgressors.” (57:26) The inheritors of prophethood and the Book went to those who are guided, not the transgressors. Do you not know that, when Nuh (عليه السلام) asked his Lord, “So, he said: My Lord! Surely, my son is from my family, and surely, Your promise is true, and You are the most just of the judges.” (11:45) That was when Allah promised to save him and his family. So, his Lord said to him, “O Nuh! He is not of your family. Surely, he is one whose work was other than righteous; so do not ask about that which you have no knowledge of. I exhort you from being of the ignorant.” (11:46)
 
Then, al-Ma’mun said: Has Allah favoured the progeny over the rest of the people?
 
So, Abu’l Hasan (عليه السلام) said: Surely, Allah demonstrated the favour of the progeny over the rest of the people in the decisive [verses] of His Book.
 
So, al-Ma’mun said to him: Where is that in the Book of Allah?
 
So, a-Rida (عليه السلام) said: In His saying, “Surely, Allah has chosen Adam, Nuh, the Family of Ibrahim, and the Family of `Imran over the people. Offspring, one of the other.” (3:33-34) He said in another place, “Do they envy what Allah has given them of His favour? We have given the Family of Ibrahim the Book and the wisdom, and We have given them great authority.” (4:54) Then, He proceeded to address the rest of the believers in context to this, “O you who believe! Obey Allah and obey the Messenger and the Masters of Authority among” (4:59) – meaning, those whom We bestowed with the Book and the wisdom, and they were envied upon that. So, His saying, “Do they envy what Allah has given them of His favour? We have given the Family of Ibrahim the Book and the wisdom, and We have given them great authority” (4:54) refers to obedience to the chosen and pure ones. Authority here refers to obedience to them.
 
The scholars said: Inform us: Has Allah explained chosenness in His Book?
 
So, al-Rida (عليه السلام) said: He explained this chosenness in twelve apparent places, not including [any] esoteric [places]. The first of those is His saying, “Warn your closest relatives *and your chosen group*” (26:214) – this is in the recitation of Ubay b. Ka`b, and it is firm in the codex of `Abdullah b. Mas`ud. This is an elevated rank, a great favour, and an exalted honour that Allah used when referring to this Family. He mentioned it to the Messenger of Allah (s) – and this is the first [verse].
The second verse in relation to chosenness is His saying, “Surely, Allah only wishes to remove uncleanliness from you, O Ahl al-Bayt, and purify you with a thorough purification.” (33:33) This is a favour that no stubborn person is ignorant of, because favour comes after purity.
 
As for the third, it is when Allah distinguished the pure ones from His creation and ordered His Prophet to the imprecation (mubahala) in the Verse of Imprecation. He said: Say, O Muhammad, “Come, let us call our sons and your sons, our women and your women, our selves and your selves. Then, we will imprecate, and we will put the curse of Allah over the liars.” (3:61) So, the Prophet (s) honoured `Ali, al-Hasan, al-Husayn, and Fatima (s) and compared their selves to his self. Do you comprehend the meaning of His saying, “our selves and your selves”?
 
The scholars said: It means themselves.
 
So, Abu’l Hasan (عليه السلام) said: You are incorrect. Surely, it only refers to `Ali b. Abi Talib (عليه السلام). The saying of the Prophet (s) indicates this when he said: “Banu Wali`a will stop or I will send them a man like myself” – meaning, `Ali b. Abi Talib (عليه السلام). This specifically [is a virtue] that none surpass him in, and a favour that no human will follow him in, and an honour that no creature preceded him in; that he positioned `Ali to his own self – this is the third.
 
As for the fourth: he (s) ordered the people to leave his Mosque with exception to the progeny. The people talked about that, and [even] al-`Abbas [b. `Abd al-Muttalib] talked about it. He said: “O Messenger of Allah! You have left `Ali and you have ordered us to leave!” So, the Messenger of Allah (s) said: “It was not I who left him and ordered you to leave, but rather it was Allah that left him and ordered you to leave.” In this is an elucidation of his saying to `Ali (as): “You are to me as Harun was to Musa.”
The scholars said: Where is this in the Quran?
 
Abu’l Hasan (عليه السلام) said: Shall I bring it to you from the Quran and recite it to you?
 
They said: Bring it.
 
He said: The saying of Allah, “We revealed to Musa and his brother: settle your people in houses in Egypt and make your houses the qibla.” (10:87) In this verse is the status of Harun to Musa, and likewise therein is the status of `Ali (عليه السلام) to the Messenger of Allah (s). From this is a clear indication regarding the saying of the Messenger of Allah (s) when he said: “Surely, none can be in a state of janaba in this Mosque except Muhammad and his Family.”
 
So, the scholars said: O Aba’l Hasan! This interpretation and elucidation is not found except with you, the Ahl al-Bayt of the Messenger of Allah (s).
 
So, he said: Who denies that of us?
 
The Messenger of Allah (s) said: “I am the City of Wisdom and `Ali is its Gate, so whoever wants the City must come to it by its Gate.” We have clarified and explained this favour, honour, pre-eminence, chosenness, and purity in a way that cannot be denied by a stubborn person; and praise be to Allah for that – this is the fourth.
The fifth verse is the saying of Allah, “Give those near in kin their right” (17:26) – Allah the Glorious and Powerful specified them in it, and He chose them over the Nation. When this verse was revealed to the Messenger of Allah (s), he said: “Call to Fatima for me.” So, she was called for him, then he said: “O Fatima!” She said: “I am at your service, O Messenger of Allah.” So, he (s) said: “Fadak is that which no horse nor camel rushed upon [to seize]. It belongs to me alone and not the Muslims. I have given it to you when Allah commanded me to. So, take it for yourself and your children” – this is the fifth.
 
The sixth verse is the saying of Allah, “Say: I do not ask you for a reward for it except to love those near in kin.” (42:23) This is specifically for the Prophet (s) until the Day of Resurrection, and specifically to the Family and not anyone else. This is because Allah reported what Nuh (عليه السلام) had said in His Book, “And O my people, I ask not of you for it any wealth. My reward is not but from Allah. And I am not one to drive away those who have believed. Surely, they will meet their Lord, but I see that you are a people behaving ignorantly.” (11:29) He reported what Hud (عليه السلام) had said, “I do not ask you for any reward. My reward is only from the one who created me. Do you, then, not understand?” (11:51) He said to His Prophet (s), “Say” – O Muhammad – “I do not ask you for a reward for it except to love those near in kin.” (42:23) Allah would not obligate their love without knowing that they will not ever apostate from the religion, nor will they ever go back to misguidance. A man may love a man, but if he is an enemy to a family member of his, the man’s heart will not be at peace with him. So, Allah did not want anything of malice in the heart of the Messenger of Allah (s) for the believers, thus he obligated loving those near in kin. Whoever fulfills this, loves the Messenger of Allah (s), and loves his Ahl al-Bayt, the Messenger of Allah (s) will not be able to hate him; but whoever abandons this, and does not fulfill it, and hates his Ahl al-Bayt, then it is incumbent on the Messenger of Allah (s) to hate him, for he will have abandoned an obligation set by Allah. So, what favour and what honour supersedes or [even] comes close to this? When Allah revealed this verse upon His Prophet (s), “Say: I do not ask you for a reward for it except to love those near in kin.” (42:23), the Messenger of Allah (s) stood among his companions, praised Allah and commended Him, and said: “O people! Allah has obligated something for me upon you. Will you fulfill it?” None answered him. Then, he said: “O people! It is not [something fulfilled] by gold, silver, food, of drink. So, they said: “Give it.” So, he recited this verse, and they said: “As for this, then yes.” However, most of them did not fulfill it. Allah did not send a prophet except that he revealed to him that he is to not ask for a reward from his people, because Allah fulfills the reward of the prophets. For Muhammad (s), Allah obligated the love for his kin for his Nation, and He commanded him to make his reward with them their love for him through his relatives. [This can only be] by recognizing their favour, which Allah obligated for them, for love can only be at the level of recognition of their favour. When Allah obligated this, it was as heavy as the obligation of obeying them. Some who took a covenant with Allah held onto this to fulfill the promise, but the people of discord and hypocrisy were stubborn and disbelieved in it. They took it beyond the limit that Allah limited it with, and they said: “The kin are all the Arabs and the people he called to.” Upon this, the two opinions came about. We know that the love is for the related, and the most related of them to the Prophet (s) is the most rightful of them to the love. The closer the relation is, the more love is in proportion to it. They were unjust to the Prophet of Allah (s) in honouring him and being affectionate to him and that which Allah [obligated] his Nation with regards to him and thanking him in a way that tongues cannot describe. They did not love him through his descendants and his Ahl al-Bayt, and they did not confer to a status to them like that of the eye to the head, as a trust to the Messenger of Allah (s) and out of love for His Prophet. How is this when the Quran speaks about it and calls to it? The reports are sound that they are the people of this love, and they are the ones whose love Allah obligated. He promised the reward upon this – there is not one sincere, believing person in this love except that Paradise becomes obligatory for him, as per the saying of Allah in this verse, “And those who have believed and done righteous deeds will be in lush regions of the gardens [in Paradise] having whatever they will in the presence of their Lord. That is what is the great bounty. That is the good news that Allah gives to His servants who believed and did righteous deeds. Say, “I do not ask you any fee for it, except the love of kinship” (42:22-23) – interpreted and clarified.
Then, Abu’l Hasan (عليه السلام) said: My father narrated to me from my grandfather from his forefathers from al-Husayn b. `Ali (عليه السلام). He said: The Muhajirin and the Ansar gathered to the Messenger of Allah (s) and said: “O Messenger of Allah, you have difficulties and expenses with regards to those who visit you. Here is our wealth and our blood, so manage it how you will in righteousness and reward – give what you wish and withhold what you wish, regardless of any need.”
 
He said: So, Allah sent the Trustworthy Spirit down to him, who said: “O Muhammad! ‘Say: I do not ask you for a reward for it except to love those near in kin.’ (42:23)” – meaning, love my kin after me. So, they left. The hypocrites said: “The Messenger of Allah (s) did not abandon what we have presented to him except to urge us [to accept] his kin after him. It is but something that he concocted in his sitting place.” That was a great calumny of theirs, so Allah revealed this verse to Gabriel, “Or do they say that he concocted it? Say: ‘If I have done so, then there is nothing whatsoever you can do to save me from Allah. He knows best what you indulge about it. Sufficient is He as a Witness between you and me. And He is the All-Forgiving, Most Merciful.’” (46:8) So, the Prophet (s) sent for them and said: “Did anyone say anything?” They said: “Yes, by Allah, O Messenger of Allah. Some of us said repugnant words that we hated.” So, the Messenger of Allah (s) recited the verse to them, and they wept, and their weeping intensified. Then, Allah revealed, “It is He who accepts repentance from His servants and forgives sins and knows what they do.” (42:25) So, this is the sixth.
 
As for the seventh verse, it is the saying of Allah, “Surely, Allah and His angels bless the Prophet. O you who believe! Bless him and bid peace.” (33:56) Those who were stubborn of them became known when this verse was revealed; it was said: “O Messenger of Allah! We know how to bid you peace (taslim), but how do we bless you?” So, he said: “You say: ‘O Allah, bless Muhammad and the Family of Muhammad just as You blessed Ibrahim and the Family of Ibrahim. Surely, You are the Praiseworthy, the Great.’” O people! So, is there any among you who disagrees with this?
 
They said: No. Al-Ma’mun said: There is no disagreement in this anyway, as there is a consensus on it. Do you have anything clearer than this in the Quran about the Family [in particular]?
 
Abu’l Hasan (عليه السلام) said: Yes. Inform me of the saying of Allah, “Yasin. By the Wise Quran, surely, you are of the messengers, upon a Straight Path.” (36:1-4) What did He mean when He said, “Yasin”?
 
The scholars said: “Yasin is Muhammad (s). No one doubts this.”
 
Abu’l Hasan (عليه السلام) said: Surely, Allah has granted Muhammad (s) and the Family of Muhammad a favour that none can comprehend or describe except one who intelligizes it: Allah does not give salaam to anyone [in the Quran] except the prophets (عليه السلام). He says, “Peace be with Nuh among the worlds” (37:79), and He says, “Peace be with Ibrahim” (37:109), and He says, “Peace be with Musa and Harun” (37:120), but He did not say: “Peace be with the Family of Nuh”, nor did He say: “Peace be with the Family of Musa” nor “with the Family of Ibrahim” – yet He says, “Peace be with the Family of Yasin” (37:130), meaning the Family of Muhammad (s).
 
Then, al-Ma’mun said: I knew that in the goldmine of prophethood there was an explanation and clarification of this – so this is the seventh.
 
As for the eighth, Allah says, “Know that when you gain a thing, then a fifth of it is for Allah, the Messenger, and those near of kin.” (8:41), so He compared the portion of those near of kin to His portion and His Messenger’s portion. This is another difference between the Family and the Nation because Allah placed them in a position and placed the people in another position. He willed for them what He willed for Himself, and He chose them therein. He began with Himself, then His Messenger, then those near of kin in regard to the fay’, the spoils, and other than that, decreeing for them what He decreed for Himself and for them. He says, and His saying is true, “Know that when you gain a thing, then a fifth of it is for Allah, the Messenger, and those near of kin.” (8:41) This is a steadfast guarantee and a standing decree for them until the Day of Resurrection, [written] in the Speaking Book of Allah; which falsehood cannot come to before it or behind it, revealed by the Wise, the Praiseworthy. As for His saying, “and the orphans and the poor” (8:41), when the orphan matures, he does not receive the khums and he does not have a right to it. It is the same with the poor: if his poverty goes, then he will not have a right to the khums, and it will not be permissible to take. The portion of those near in kin is established for them until the Day of Resurrection, whether they are wealthy or poor. There is none wealthier than Allah nor His Messenger (s), so He set a portion for Himself and His Messenger. Whatever He willed for Himself and His Messenger, He willed for them. It is the same with the fay’: what He willed for Himself and His Prophet, He willed for those near in kin. He began with Himself, then His Messenger, then them; and He compared their portion with Allah’s portion and His Messenger’s portion. It is like that in obedience – He says, “O you who believe! Obey Allah and obey the Messenger and the Masters of Authority among” (4:59) – He began with Himself, then His Messenger, then his Ah al-Bayt. It is like that in the Verse of Wilaya, “Surely, your wali is only Allah, His Messenger, and those who believe …” (5:55) So, He made their wilaya, alongside the obedience owed to the Messenger, like the obedience owed to Him; just as He made their portion alongside the portion of the Messenger like His portion in the spoils and the fay’. May Allah be glorified and exalted for making His blessing over this Ahl al-Bayt great! When the delineation for charity came, He exempted Himself, His Messenger, and his Ahl al-Bayt. He says, “Surely, charity is only for the poor, the needy, those employed to collect it, those whose hearts are attracted [to Islam], for freeing slaves, for those in debt, for Allah’s cause, and for wayfarers. This is obligated by Allah.” (9:60) Do you see anything in this that is apportioned for Himself, His Messenger, or those near of kin? Because when He exempted Himself, His Messenger, and His Ahl al-Bayt from charity, He forbade it for them, for charity is forbidden for Muhammad and His Family. It is the impure [wealth] that is in the hands of the people, and it is forbidden for them, because they are purified from every uncleanliness and dirtiness. When Allah purified and chose them, He willed for them what He willed for Himself, and He disliked for them what He disliked for Himself. So, this is the eighth.
 
As for the ninth: we are the People of the Reminder (Ahl al-Dhikr) about whom Allah says in the decisive [verse] of His Book, “So, ask the People of the Reminder if you do not know.” (16:43)
 
The scholars said: With this, He means the Jews and the Christians.
 
So, Abu’l Hasan (عليه السلام) said: May Allah be glorified! Is that permissible? They would call us to their religion, and say that it is better than the religion of Islam.
Al-Ma’mun said: Do you have an interpretation that opposes what they have said, Aba’l Hasan?
 
So, he (عليه السلام) said: Yes. The Reminder is the Messenger of Allah (s), and we are his family (ahl). That is clarified in the Book of Allah where He says in Surat al-Talaq, “Allah has prepared a severe punishment for them. So, fear Allah, O people of intellect and belief. Allah has bestowed a Reminder unto you; a messenger reciting Allah’s revelation to you, making things clear” (65:10-11) The Reminder is the Messenger of Allah, and we are his family, so this is the ninth.
As for the tenth: it is the saying of Allah in the Verse of Prohibition, “Forbidden to you for marriage are your mothers, your daughters, your sisters …” (4:23) – to the end of the verse. So, inform me: had the Messenger of Allah (s) been alive, would he be able to marry my daughter or the daughter of my son from the progeny of the Messenger of Allah (s)?
 
They said: No. He said: So, inform me: had the Messenger of Allah (s) been alive, would he be able to marry your daughter or the daughter of your son?
 
They said: Yes. He said: In this is a sign, for I am from his Family, and you are not from his Family. Had you been from the Family, then he would have been prohibited from your daughters just as he is prohibited from my daughters, because I am from his Family and you are from his Nation. So, this is a difference between the Family and the Nation, because the Family is from him, and the Nation – those who are not from the Family – are not from him. So, this is the tenth.
 
As for the eleventh: it is the saying of Allah in Surat al-Mu’min, which speaks about a believing man from the Family of Pharaoh, “A believing man from Pharaoh’s Family, who was hiding his faith, argued, ‘Will you kill a man for saying: My Lord is Allah, while he has in fact come to you with clear proofs from your Lord? …’” (40:28) – to the end of the verse. He was maternal cousin of Pharaoh. He is related to Pharaoh in lineage but not in religion [and was called his Family member]. This is how we were specified as being part of the Family of the Messenger of Allah (s) through our birth from him. We are of the same religion as the people, but this is a distinction between the Family and the Nation. So, this is the eleventh.
 
As for the twelfth: it is the saying of Allah, “And enjoin prayer upon your family and be steadfast therein.” (20:132) Allah specified us in particular. He ordered us to establish prayer along with the Nation, then He specified us without the Nation. The Messenger of Allah (s) would come to the door of `Ali and Fatima for nine months after this verse was revealed, at the call to the five daily prayers. He would say: “The prayer – may Allah have mercy on you.” Allah did not honour anyone of the descendants of the prophets in the way that He honoured us; and he specified us among all the people of his household.
 
So, al-Ma’mun and the scholars said: On behalf of this Nation, may Allah reward you, the Ahl al-Bayt of your Prophet, with goodness. We did not find an explanation or an elucidation to quell our doubts except with you.
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He said: Say, O Muhammad, “Come, let us call our sons and your sons, our women and your women, our selves and your selves. Then, we will imprecate, and we will put the curse of Allah over the liars.” (3:61) So, the Prophet (s) honoured `Ali, al-Hasan, al-Husayn, and Fatima (s) and compared their selves to his self. Do you comprehend the meaning of His saying, “our selves and your selves”?
 
The scholars said: It means themselves.
 
So, Abu’l Hasan (عليه السلام) said: You are incorrect. Surely, it only refers to `Ali b. Abi Talib (عليه السلام). The saying of the Prophet (s) indicates this when he said: “Banu Wali`a will stop or I will send them a man like myself” – meaning, `Ali b. Abi Talib (عليه السلام). This specifically [is a virtue] that none surpass him in, and a favour that no human will follow him in, and an honour that no creature preceded him in; that he positioned `Ali to his own self – this is the third.

This is the greatest proof from Qur'an that no one deserve the successfulness of the Prophet (saws) than the one who is in same rank and the prophet self! And the Qur'an prove that Imam Ali (عليه السلام) deserve the most of this successfulness because he and the prophet Muhammad (saws) are same self! Woe to those who can not see this sign and still follow those who are not worthy of following.

Edited by Abu Nur
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I believe this verse is also about Imamate. Allah has given conditions for those who are successful and enter jannah.

 

فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ

[Shakir 7:157] "so (as for) those who

1. believe in him ((صلى الله عليه وآله وسلم))

2. and honor him

3. and help him,

4. and follow the light which has been sent down with himthese it is that are the successful."

 

Sorry for numbering them separately but the message is worth contemplating and quite obviously it fits the Shia. Just believing in the Prophet is not enough you see, the believer has to respect and honor him and it filters out those who do not, from any timeline, then it filters out those who did not/do not help him, it is beautiful. Then lastly it further describes the successful are those who do itteba3 of the nur sent with him.

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  • 4 months later...
Guest Mohammad fadir

May Allah bless you and increase you in knowledge brother, this post increased my faith in imamate all praise to Allah. 

I have a question if you don't mind answering why did none of the first 3 Imams AS ever preach imamate? 

And also may I use OP in debates against sunnis as it is a very well written and a cohesive argument. 

May Allah bless you 

Assalamoalikum 

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