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In the Name of God بسم الله

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:salam:

Question.

What is the difference between Nabuwah and Imamah (Prophets and Imams)  in terms of characteristics and Qualities?

As there are many narrations in primary shia hadith books which are creating serious doubts. For e.g the following narration says like Messengers and Prophets, Aimah also receive revelations through angel Jibrail, with the only difference being Aimah only hear from Jibrail without seeing him.

Quote

Hasan b. Abbas once asked Imam al-Rida, peace be upon him, in a  letter. “What is the difference between a messenger, a prophet, and an  Imam?” The Imam answered as follows: “The messenger (rasul) is a  person to whom Jibril descends and who both sees him and hears the  words that he speaks. He is thus in communication with divine revelation (wahy), which he sometimes receives in the form of a dream,  as was the case with Ibrahim, peace be upon him.The prophet (nabiyy)  sometimes hears the words spoken by Jibril and at other times sees him  without hearing anything from him. The Imam hears the words that  Jibril utters without seeing him.” (al-Kulayni, al-Kafi, Vol. I,  p.176, hadeeth # 2)

 

Here is one more confusing statement from Allama Majlisi.

Quote

ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الانبياء ، ولا يصل عقولنا إلى فرق بين بين النبوة والامامة ، وما دلت عليه الاخبار فقد عرفته ، والله تعالى يعلم حقائق أحوالهم صلوات الله عليهم أجمعين
To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. (Source: Bihar Al-Anwar, Volume 26, p.82)

 

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What's the problem with the Imams (AS) being Divinely Inspired or given ilham? The mother of Musa (AS) was also given ilham as per the Holy Qur'an.

And what's the issue with him speaking to them, when he spoke with Sayyeda Maryam (AS), and she isn't a Prophet?

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44 minutes ago, E.L King said:

What's the problem with the Imams (AS) being Divinely Inspired or given ilham? The mother of Musa (AS) was also given ilham as per the Holy Qur'an.

And what's the issue with him speaking to them, when he spoke with Sayyeda Maryam (AS), and she isn't a Prophet?

This is the same question  for which our Sunni brothers have been satisfied by Quran and you uttered same answer king.

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@Fahad Sani at the khum e Ghadeer a person by side of umar al khattab said that do not try to open the knot which prophet has strengthened. So umar went to Prophet as asked him about that person and upon that prophet said that knot refers to imamate after Prophet and that person was Angel Jibrael. So, Allah will convey messages even to wrongdoers by angel when he wants to exhaust responsibility of Hidayah.

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3 minutes ago, Ozzy said:

It has been proven that Jibreel* has spoken to Prophets and non-Prophets throughout the ages.

One needs evidence to prove that:

[1] He doesn't talk to Imams

[2] or that he has stopped talking to humans altogether.

I'm saying that if angel jibrael talked to Hazrat Maryam a.s, then what else sunni ask for?  Does not this justify that angels talk to imams as well.

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40 minutes ago, Sindbad05 said:

I'm saying that if angel jibrael talked to Hazrat Maryam a.s, then what else sunni ask for?  Does not this justify that angels talk to imams as well.

Maybe because they have never understood or accepted the concept of Divine Imams in first place, that's why they can't comprehend how can Allah (swt) inspire them in first place. Also they think the highest degrees are with the Prophets, so how can Imams have same attributes or compare to Prophets in first place. Whenever I read Sunni discussion about our Imams (as), I always get conclusion from them that such an Imams are nothing special. Actually they think that some of their high scholars/caliphs are even greater than particular of our Imams. So how such an Imam can be comprehend to Prophet in first place?

Edited by Dhulfikar

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1 hour ago, Dhulfikar said:

Maybe because they have never understood or accepted the concept of Divine Imams in first place, that's why they can't comprehend how can Allah (swt) inspire them in first place. Also they think the highest degrees are with the Prophets, so how can Imams have same attributes or compare to Prophets in first place. Whenever I read Sunni discussion about our Imams (as), I always get conclusion from them that such an Imams are nothing special. Actually they think that some of their high scholars/caliphs are even greater than particular of our Imams. So how such an Imam can be comprehend to Prophet in first place?

True brother, I have just seen that they try to prove that Imams were lower than their caliphs even though they know that they were higher in status. May be because they do not like this thing, I pray that Allah (SWT) helps them averting obstinacy as it is not good for them. 

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18 hours ago, E.L King said:

What's the problem with the Imams (AS) being Divinely Inspired or given ilham? The mother of Musa (AS) was also given ilham as per the Holy Qur'an.

And what's the issue with him speaking to them, when he spoke with Sayyeda Maryam (AS), and she isn't a Prophet?

In the previous nations non prophets also used to receive revelations via angels directly but after the end of prophet hood this door of revelations is also closed for this last ummah. Except mu'bashi'raat i.e true dreams. The only way for this ummah to get inspiration is via true dreams. Which is one of 46th part of prophet hood. Difference and gap is too much. While the narrations in OP from shia books say Imams also get revelations from Angel Jibrail directly, with the only difference being they did not see him.

There are hundreds of authentic ahadith from Prophet s.a.w.w on this subject in ahlul sunnah books. Some of them are mentioned below. I am sure, similar narrations will also be in ahle tashayyu books. But at this point of time its very difficult for me to find out.

 Narrated Anas bin Malik:

Allah's Messenger (ﷺ) said, "A good dream (that comes true) of a  righteous man is one of forty-six parts of prophetism." Sahih al-Bukhari 6983


Abu Hurrairah narrated that the Messenger of Allah (s.a.w) said:
"In the end of time, the dreams of a believer will hardly ever fail to  come true, and the most truthful of them in dreams will be the truest  in speech among them. And dreams are three types: The good dreams  wihich is glad tidings from Allah, dreams about something that has  happened to the man himself, and dreams in which the Shaitan frightens  someone. So when one of you sees what he dislikes, then he should get  up and perform Salat." Abu Hurairah said: "I like fetters and  dislikes, the iron collar. And fetters refers to being firm in the  religion." He said: "The Prophet (s. a. w) said: 'Dreams are a portion  among the forty_six portions of Prophethood." Trimidhi Book 34, Hadith  2460


Ibn ‘Abbas said:
The Prophet(ﷺ) lifted the curtain (and saw that) the people were  standing in rows(of prayers) behind Abu Bakr. He said: O people, there remained nothing that gives good tidings from prophethood except a  true dream which a Muslim has himself or which another Muslim has for  him. I have been prohibited to recite the Qur’an while bowing or  prostration. As regards owing, exalt the Lord in it, and as to  prostration, make supplication with exertion in it, that is worthy of  being accepted. Sunan Abi Dawud 876

Edited by Fahad Sani

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19 hours ago, Fahad Sani said:

Question.

What is the difference between Nabuwah and Imamah (Prophets and Imams)  in terms of characteristics and Qualities?

The main question is still unanswered. What are the main differences between the two?

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4 hours ago, Fahad Sani said:

In the previous nations non prophets also used to receive revelations via angels directly but after the end of prophet hood this door of revelations is also closed for this last ummah. Except mu'bashi'raat i.e true dreams. The only way for this ummah to get inspiration is via true dreams. Which is one of 46th part of prophet hood. Difference and gap is too much. While the narrations in OP from shia books say Imams also get revelations from Angel Jibrail directly, with the only difference being they did not see him.

There are hundreds of authentic ahadith from Prophet s.a.w.w on this subject in ahlul sunnah books. Some of them are mentioned below. I am sure, similar narrations will also be in ahle tashayyu books. But at this point of time its very difficult for me to find out.

 Narrated Anas bin Malik:

Allah's Messenger (ﷺ) said, "A good dream (that comes true) of a  righteous man is one of forty-six parts of prophetism." Sahih al-Bukhari 6983


Abu Hurrairah narrated that the Messenger of Allah (s.a.w) said:
"In the end of time, the dreams of a believer will hardly ever fail to  come true, and the most truthful of them in dreams will be the truest  in speech among them. And dreams are three types: The good dreams  wihich is glad tidings from Allah, dreams about something that has  happened to the man himself, and dreams in which the Shaitan frightens  someone. So when one of you sees what he dislikes, then he should get  up and perform Salat." Abu Hurairah said: "I like fetters and  dislikes, the iron collar. And fetters refers to being firm in the  religion." He said: "The Prophet (s. a. w) said: 'Dreams are a portion  among the forty_six portions of Prophethood." Trimidhi Book 34, Hadith  2460


Ibn ‘Abbas said:
The Prophet(ﷺ) lifted the curtain (and saw that) the people were  standing in rows(of prayers) behind Abu Bakr. He said: O people, there remained nothing that gives good tidings from prophethood except a  true dream which a Muslim has himself or which another Muslim has for  him. I have been prohibited to recite the Qur’an while bowing or  prostration. As regards owing, exalt the Lord in it, and as to  prostration, make supplication with exertion in it, that is worthy of  being accepted. Sunan Abi Dawud 876

So basically, to prove your points that ilham stopped after the Prophet died, you used Sunni hadiths - against me, a Shi'i Muslim?

How does that make any sense?

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17 hours ago, E.L King said:

So basically, to prove your points that ilham stopped after the Prophet died, you used Sunni hadiths - against me, a Shi'i Muslim?

How does that make any sense?

As I said in my previous post that..

Quote

I am sure, similar narrations will also be in ahle tashayyu books. But at this point of time its very difficult for me to find out.

Here are some from shia books.

رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لم يَبقَ مِنَ النبوَّةِ إلّا المُبَشِّراتُ، قالوا: وما المُبَشِّراتُ؟ قال: الرؤيا الصالِحَةُ.

The Prophet (SAWA) said, 'No remnants of prophecy remain today [in people's lives] except glad tidings.’ When asked what glad tidings were, he replied, 'True dreams'.

[Bihar al-Anwar, v. 61, p. 177, no. 39]

Very explicit statement. This is applicable on all non prophets including ahlebait a.s.

 

الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) كانَ إذا أصبَحَ قالَ لأصحابِهِ: هل مِن مُبَشِّراتٍ؟ يَعنِي بهِ الرُّؤيا.    

Imam al-Rida (as) said, 'When the Prophet (SAWA) used to wake up in the morning, he used to first ask his companions, 'Are there any good news?' meaning any good dreams.’[al-Kafi, v. 8, p. 90, no. 58]   

Imam Ali ibn Abi Talib a.s was also amongst the companions.

 

ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ـ في قولِهِ تعالى: «لَهُمُ الْبُشْرَى فِى الْحَيَوةِ الدُّنْيَا وَ فِى الاْءَخِرَةِ لاَ تَبْدِيلَ لِكَلِمَـتِ اللَّهِ ذَ لِكَ هُوَ الْفَوْزُ الْعَظِيمُ»ـ: هي الرُّؤيا الحَسَنَةُ يَرَى المُؤمنُ فَيُبشَّرُ بها في دُنياهُ.    

1– The Prophet s.a.w.w, with regard to Allah's verse in the Qur'an "for them are glad tidings" [Qur'an 10:64], said, 'This is in reference to the good dream which a believer has and which gives him good news in this world.’[al-Kafi, v. 8, p. 90, no. 60]   

 

 So shia narrations also testify the same which I said earlier.

21 hours ago, Fahad Sani said:

In the previous nations non prophets also used to receive revelations via angels directly but after the end of prophet hood this door of revelations is also closed for this last ummah. Except mu'bashi'raat i.e true dreams. The only way for this ummah to get inspiration is via true dreams. Which is one of 46th part of prophet hood. Difference and gap is too much. While the narrations in OP from shia books say Imams also get revelations from Angel Jibrail directly, with the only difference being they did not see him.

Edited by Fahad Sani

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26 minutes ago, Fahad Sani said:

As I said in my previous post that..

Here are some from shia books.

رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): لم يَبقَ مِنَ النبوَّةِ إلّا المُبَشِّراتُ، قالوا: وما المُبَشِّراتُ؟ قال: الرؤيا الصالِحَةُ.

The Prophet (SAWA) said, 'No remnants of prophecy remain today [in people's lives] except glad tidings.’ When asked what glad tidings were, he replied, 'True dreams'.

[Bihar al-Anwar, v. 61, p. 177, no. 39]

Very explicit statement. This is applicable on all non prophets including ahlebait a.s.

 

الإمامُ الرِّضا (عَلَيهِ الّسَلامُ): إنّ رسولَ اللّه‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) كانَ إذا أصبَحَ قالَ لأصحابِهِ: هل مِن مُبَشِّراتٍ؟ يَعنِي بهِ الرُّؤيا.    

Imam al-Rida (as) said, 'When the Prophet (SAWA) used to wake up in the morning, he used to first ask his companions, 'Are there any good news?' meaning any good dreams.’[al-Kafi, v. 8, p. 90, no. 58]   

Imam Ali ibn Abi Talib a.s was also amongst the companions.

Show me the chain of the first hadith of Al-Bihar. I doubt it is sahih. I actually suspect it is the same Sunni hadith with a Sunni chain.

While the ones in Al-Kafi in your first post are sahih by chain.

As for the second Hadith it does not negate anything. 

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19 hours ago, shiaman14 said:
21 hours ago, Fahad Sani said:

The main question is still unanswered. What are the main differences between the two?

Rasool brings law.

Imam protects, explains, interprets law after the Prophet. 

It means Rasool's job was to only bring law. But if you observe ahlul sunnah hadith books, you will find that Prophet s.a.w.w also explained and interpreted the law. Obey Allahswt i.e Quran and obey Messenger i.e His s.a.w.w way of life which is available to us through his s.a.w.w ahadith.

Your answer is more of a definition. Actual question is still unanswered.

Question was " What is the difference between Nabuwah and Imamah (Prophets and Imams)  in terms of characteristics and Qualities? "

Edited by Fahad Sani

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14 hours ago, E.L King said:

Show me the chain of the first hadith of Al-Bihar. I doubt it is sahih. I actually suspect it is the same Sunni hadith with a Sunni chain.

While the ones in Al-Kafi in your first post are sahih by chain.

As for the second Hadith it does not negate anything. 

 

In Bihar vol 54, there are many such narrations. Explore the book to find out the same from Ahlebait a.s. Ibn Abbas r.a is also a member of ahlebait.

بحار الانوار جلد 54 صفحه 192

[192]
الآخرة " فإنها بشارة المؤمن عند الموت أن الله قد غفر لك ولمن يحملك إلى قبرك ( 1 )
63 - وعن ابن عباس " لهم البشرى في الحيوة الدنيا " قال : هي الرؤيا الحسنة
يراها المسلم لنفسه أو لبعض إخوانه . ( 2 )
64 - وعن ابن عباس ، عن النبي صلى الله عليه وآله : قال : ألا إنه لم يبق من مبشرات
النبوة إلا الرؤيا الصالحة يراها المسلم أو ترى له ( 3 ) .
65 - وعن أبي الطفيل عنه صلى الله عليه وآله قال : لا نبوة بعدي إلا المبشرات . قيل
يا رسول الله ، وما المبشرات ؟ قال : الرؤيا الصالحة
. ( 4 )
66 - وعن أبي قتادة قال : قال رسول الله صلى الله عليه وآله : الرؤيا الصالحة بشرى من الله
وهي جزء من أجزاء النبوة ( 5 ) .
67 - وعن أبي هريرة قال : قال رسول الله صلى الله عليه وآله : إذا اقترب الزمان لم تكد رؤيا
المؤمن تكذب ، وأصدقهم رؤيا أصدقهم حديثا ، ورؤيا المسلم جزء من ستة وأربعين
جزء من النبوة . والرؤيا ثلاث : فالرؤيا الصالحة بشرى من الله ، والرؤيا من تحزين
الشيطان ، والرؤيا مما يحدث الرجل نفسه . وإذا رأى أحدكم ما يكره فليقم وليتفل
ولا يحدث به الناس . واحب القيد في النوم ، وأكره الغل ، القيد ثبات في الدين .
فإن رأى أحدكم رؤيا تعجبه فليقصها إن شاء ، وإن رأى شيئا يكرهه فلا يقصه على
أحد وليقم يصلي ( 6 ) .
68 - وعن عباد بن الصامت أن النبي صلى الله عليه وآله قال : رؤيا المؤمن جزء من ستة .
وأربعين جزء من النبوة ( 7 ) . وعن أنس مثله .
69 - وعن أبي سعيد الخدري عنه صلى الله عليه وآله قال : إذا رأى أحدكم الرؤيا يحبها
فإنما من الله فليحمد الله عليها وليحدث بها ، وإذا رأى غيره مما يكره فإنما هي
من الشيطان فليستعذ بالله من شرها ولا يذكرها لاحد فإنها لا تضره ( 8 ) .
70 - وعن أبي سعيد أيضا عنه صلى الله عليه وآله قال : الرؤيا الصالحة جزء من سبعين جزء
من النبوة ( 9 ) .
* ( هامش ) * ( 1 - 9 ) الدر المنثور : ج 3 ، ص 312 .

 

Edited by Fahad Sani

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14 hours ago, E.L King said:

Weak chains. I would rather accept the sahih hadiths mentionef in your OP. Thanks.

You mean this one. Which says there is no any significance difference between a prophet and an imam.

Quote

Hasan b. Abbas once asked Imam al-Rida, peace be upon him, in a  letter. “What is the difference between a messenger, a prophet, and an  Imam?” The Imam answered as follows: “The messenger (rasul) is a  person to whom Jibril descends and who both sees him and hears the  words that he speaks. He is thus in communication with divine revelation (wahy), which he sometimes receives in the form of a dream,  as was the case with Ibrahim, peace be upon him.The prophet (nabiyy)  sometimes hears the words spoken by Jibril and at other times sees him  without hearing anything from him. The Imam hears the words that  Jibril utters without seeing him.” (al-Kulayni, al-Kafi, Vol. I,  p.176, hadeeth # 2)

This clearly imply prophet hood is still going on. Only name is being changed from prophet to imam, rest all is same. Allama Majlisi had also believed the same.

Quote

ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الانبياء ، ولا يصل عقولنا إلى فرق بين بين النبوة والامامة ، وما دلت عليه الاخبار فقد عرفته ، والله تعالى يعلم حقائق أحوالهم صلوات الله عليهم أجمعين
To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. (Source: Bihar Al-Anwar, Volume 26, p.82)

In short.

Prophet Muhammad > 12 Imams > All of the other Prophets

Imamah > Prophethood

Edited by Fahad Sani

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7 hours ago, Fahad Sani said:

It means Rasool's job was to only bring law. But if you observe ahlul sunnah hadith books, you will find that Prophet s.a.w.w also explained and interpreted the law. Obey Allahswt i.e Quran and obey Messenger i.e His s.a.w.w way of life which is available to us through his s.a.w.w ahadith.

Why do we have to continually have to draw the simplistic of pictures for Sunnis. It used to surprise me but not any more.

The Prophet does everything imaginable with the message of Allah. He receives it, recites it, explains it, interprets it, analyses it, clarifies it, demonstrates it, justifies it. I am sure I must have missed a verb that you will be quick to point out that the Prophet alos does XYZ with the message. Anything you can imagine that can be done with a message, the Prophet does it. 

After the Prophet, the Imam takes over and recites it, explains it, interprets it, analyses it, clarifies it, demonstrates it, justifies it. What the Imam does not do is add/delete/edit the message.

7 hours ago, Fahad Sani said:

Your answer is more of a definition. Actual question is still unanswered.

Question was " What is the difference between Nabuwah and Imamah (Prophets and Imams)  in terms of characteristics and Qualities? "

A specific prophet or Prophet Muhammad (saw) and the Imams?

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On 1/30/2017 at 0:44 PM, shiaman14 said:

Why do we have to continually have to draw the simplistic of pictures for Sunnis. It used to surprise me but not any more.

The Prophet does everything imaginable with the message of Allah. He receives it, recites it, explains it, interprets it, analyses it, clarifies it, demonstrates it, justifies it. I am sure I must have missed a verb that you will be quick to point out that the Prophet alos does XYZ with the message. Anything you can imagine that can be done with a message, the Prophet does it. 

After the Prophet, the Imam takes over and recites it, explains it, interprets it, analyses it, clarifies it, demonstrates it, justifies it. What the Imam does not do is add/delete/edit the message.

But if you analyze the era of each Imam you will find that role played by each Imam was different. Same level of knowledge did not come from each Imam. About 90% narrations are from 5th, 6th, 7th and 8th Imam. And we also know that this job of Imam (as per shia concept of divine imamah) was totally stopped by 255AH or by major occultation. Then this job was carried away by scholars. Likewise in case of ahlul sunnah after the demise of Prophet s.a.w.w, sahabah performed this job and then by scholars till today on the basis of authentic ahadith of Prophet s.a.w.w. Any way its a different matter. Not the main subject of this thread.

How one can verify that the narrations which reach us having names of Imams are free from any addition, deletion etc to the original message of Prophet s.a.w.w?

 

On 1/30/2017 at 0:44 PM, shiaman14 said:
On 1/30/2017 at 5:05 AM, Fahad Sani said:

Your answer is more of a definition. Actual question is still unanswered.

Question was " What is the difference between Nabuwah and Imamah (Prophets and Imams)  in terms of characteristics and Qualities? "

A specific prophet or Prophet Muhammad (saw) and the Imams?

In general sense. Nabuwah compared to Imamah in terms of characteristics and qualities.

Edited by Fahad Sani

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On 1/30/2017 at 6:27 AM, E.L King said:

Weak chains. I would rather accept the sahih hadiths mentionef in your OP. Thanks.

Narrations in OP are also contradicting.

On 1/29/2017 at 0:58 AM, Fahad Sani said:

The prophet (nabiyy)  sometimes hears the words spoken by Jibril and at other times sees him  without hearing anything from him. The Imam hears the words that  Jibril utters without seeing him.” (al-Kulayni, al-Kafi, Vol. I,  p.176, hadeeth # 2)

Which means a Prophet can both see and hear angel Jibril. While an Imam can only hear from Jibril. So in this sense prophet has an edge over imam.

But view of Allama Majlisi is contradictory to it. He says Imams are superior to prophets except the final prophet s.a.w.w.

On 1/29/2017 at 0:58 AM, Fahad Sani said:

To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. (Source: Bihar Al-Anwar, Volume 26, p.82)

Therefore, apart from confusion there are also contradictions. Shaikh Mufeed is also not sure what to do.

Quote

The difference between the Prophets and the Messengers (as):
The Imami (Shia) have consensus that every messenger is a prophet but not every prophet is a messenger, from the prophets of Allah are those who preserve/protect the religious laws passed down by the messengers, they are their successors in this matter. The religious law has only prohibited us from claiming prophet-hood for our Imams although the intellect does not prohibit this, because they(Imams) have acquired the qualities that we have mentioned for the prophets peace be upon them. (Shaikh Mufeed: Awail al–Maqaalat,page 45).

 

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(B). SHAYKH AL-MUFĪD
 
Then, Khorasānī proceeds to his next “proof”:

Shiekh Al Mufid states:

 

أوائل المقالات – الشيخ المفيد ص 45:
8 – 
القول في الفرق بين الرسل والأنبياء عليهم السلام
واتفقت الإمامية على أن كل رسول فهو نبي وليس كل نبي فهو رسول، وقد كان من أنبياء الله عز وجل حفظة لشرائع الرسل وخلفائهم في المقام، وإنما منع الشرع من تسمية أئمتنا بالنبوة دون أن يكون العقل مانعا من ذلك لحصولهم على المعنى الذي حصل لمن ذكرناه من الأنبياء عليهم السلام.



8- The difference between the Prophets and the Messengers (as):

The Imami (Shia) have consensus that every messenger is a prophet but not every prophet is a messenger, from the prophets of Allah are those who preserve/protect the religious laws passed down by the messengers, they are their successors in this matter. The religious law has only prohibited us from claiming prophet-hood for our Imams although the intellect does not prohibit this, because they(Imams) have acquired the qualities that we have mentioned for the prophets peace be upon them. (Awail al-Maqaalat, page 45)
 
First and foremost, Khorasānī’s translation is full of horrible distortions. We will gradually examine what he has quoted from Shaykh al-Mufīd, may Allāh be pleased with him, to expose his Nāsibī distortions. The title reads:
 

– القول في الفرق بين الرسل والأنبياء عليهم السلام

 
The Statement about the DIFFERENCE between messengers and prophets, peace be upon them.
 
One wonders why Khorasānī even doctored this apparently harmless heading!
 
This establishes Shaykh al-Mufīd’s aim: he wanted to examine the difference between messengers and prophets, peace be upon them all. Then, Shaykh al-Mufīd stated:
 

واتفقت الإمامية على أن كل رسول فهو نبي وليس كل نبي فهو رسول،

 
The Imāmiyyah are unanimous upon the fact that EVERY messenger is a prophet, but not every prophet is a messenger.
 
This is because not all prophets, peace be upon them, were sent with a new book or a new Sharī’ah. Those of them that were given a new scripture or law are the messengers. The rest of them only came to teach and implement the book or law given to the messengers among them. This is why Shaykh al-Mufīd, may Allāh be pleased with him, added:
 

وقد كان من أنبياء الله عز وجل حفظة لشرائع الرسل وخلفائهم في المقام،

 
Verily, among the prophets of Allāh, the Almighty, were those who were PRESERVERS of the Sharī’ahs of the messengers, and were their khalīfahs in the rank.
 
In other words, some prophets were given no book or Sharī’ah. Their only job was to teach the people about the books and Sharī’ahs of the past prophets, and to implement them if they could. Usually, a messenger came with a new book or a new Sharī’ah. When he died, prophets came after him to teach his book and implement his Sharī’ah. They were his Khalīfahs only in the teaching and implementation of the book and/or the Sharī’ah. Other than teaching and implementing the book or Sharī’ah of the previous messenger, these prophets did nothing more. They received no legislative wahy, and no scripture from Allāh, and no Sharī’ah!
 
We ask you, Khorasānī: is this not true? Is it not true that some, if not the majority of the prophets, were only like khalīfahs who only preserved the teachings and laws of a messenger? Is it not the same thing that Allāh has stated here:
 
Verily, We did send down the Tawrah (to Mūsā), therein was guidance and light, BY WHICH THE PROPHETS, WHO SUBMITTED THEMSELVES TO ALLĀH, AND THE RABBIS AND PRIESTS RULED AND JUDGED THE JEWS, FOR TO THEM WAS ENTRUSTED THE PRESERVATION OF ALLĀH’S BOOK, and they were witnesses to it.
Qur’ān 5:44
 
This blessed verse informs us that:
 
1. The Prophet Mūsā, peace be upon him, was sent by Allāh with the Tawrah, thereby proving that he was both a prophet and messenger.
2. After him, Allāh entrusted the preservation of the Tawrah to a succession of prophets, and after them to the rabbis and priests of Israel.
3. These prophets were given NO legislative wahy, or book or Sharī’ah. Rather, they performed the SAME function as the rabbis and priests of Israel.
4. The prophets, the rabbis and the priests were equal witnesses to the Tawrah.
5. Other than titles, there were no differences between the prophets, the rabbis and the priests in their preservation of the Tawrah.
 
Now, our esteemed readers can easily understand these words of Shaykh al-Mufīd:
 

وإنما منع الشرع من تسمية أئمتنا بالنبوة دون أن يكون العقل مانعا من ذلك لحصولهم على المعنى الذي حصل لمن ذكرناه من الأنبياء عليهم السلام.

 
The Sharī’ah has only forbidden the naming of our Imāms with prophethood, although logic allows this due to their attaining what THOSE OF THE PROPHETS WE MENTIONED attained.
 
Look at how Khorasānī has completely altered what Shaykh al-Mufīd said, to support his dishonest agenda:
 
The religious law has only prohibited us from claiming prophet-hood for our Imams although the intellect does not prohibit this, because they(Imams) have acquired the qualities that we have mentioned for the prophets peace be upon them.
 
There is NO mention of “qualities” in the text. Moreover, the word “claiming” is NOT in the text. Lastly, Shaykh al-Mufīd, may Allāh be pleased with him, was only referring to SOME of the prophets whom he mentioned, while Khorasānī doctored his words to look as though he was referring to all prophets!!! Such is what they do!
 
It is our belief that our Imāms, peace be upon them all, are the preservers of the Qur’ān and the Sharī’ah of Muhammad, peace be upon him and his family, after him. In this way, they are NOT different from the majority of the past prophets who were also only preservers of the book and Sharī’ah of a previous messenger. This was what Shaykh al-Mufīd, may Allāh be pleased with him, was emphasizing. If not that prophethood had ended, the Imāms, peace be upon them, too would have been declared prophets by Allāh, since they perform the exact functions of the many (if not the majority) of prophets.
 
In simple words, Khorasānī LIED upon Shaykh al-Mufīd and the Imāmiyyah with this “proof”.
 

Now, let us turn the table! Imām al-Bukhārī (Sahih, Kitab Fadhail as-Sahaba, hadith #3486) records:
 

قال رسول الله صلى الله عليه وسلم لقد كان فيما قبلكم من الأمم محدثون فإن يك في أمتي أحد فإنه عمر

 
The Messenger of Allāh, peace be upon him, said: 
 
“Verily, among the past Ummahs were muhadathūn. If there is any of them in my Ummah, it is ‘Umar.
 
muhadath (plural, muhadathūn) is someone to whom angels, peace be upon them, speak. He may be a prophet and may not be. But, in terms of access to angels, and communication with them, there is no difference between a muhadath and a prophet. Sayyidah Maryam, peace be upon her, was one of the past muhadathūn. Allāh states:
 

وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ

 
And (remember) when the angels said: "O Maryam! Verily, Allāh has chosen you, purified you, and chosen you above the women of the 'Ālamīn (mankind and jinn) (of her lifetime)."
Qur’ān 3:42
 
In the commentary of the above hadīth, Ibn Hajar al-‘Asqalānī (Fath al-Bari, Kitab Fadhail as-Sahaba, hadith #3486) states:
 

وقوله : " وإن يك في أمتي " قيل : لم يورد هذا القول مورد الترديد فإن أمته أفضل الأمم ، وإذا ثبت أن ذلك وجد في غيرهم فإمكان وجوده فيهم أولى ، وإنما أورده مورد التأكيد ... وتمحضت الحكمة في وجودهم وكثرتهم بعد العصر الأول في زيادة شرف هذه الأمة بوجود أمثالهم فيه ، وقد تكون الحكمة في تكثيرهم مضاهاة بني إسرائيل في كثرة الأنبياء فيهم ، فلما فات هذه الأمة كثرة الأنبياء فيها لكون نبيها خاتم الأنبياء عوضوا بكثرة الملهمين . وقال الطيبي : المراد بالمحدث الملهم البالغ في ذلك مبلغ النبي - صلى الله عليه وسلم - في الصدق ، والمعنى لقد كان فيما قبلكم من الأمم أنبياء ملهمون ، فإن يك في أمتي أحد هذا شأنه فهو عمر

 
And his statement “and if there is any in my Ummah”, it is said: this statement is not a statement of rejection (i.e. of the possibility of muhadathūn in his Ummah) because his Ummah is the best of Ummahs. If it (the fact of the existence of muhadathūn) is established that this existed in other Ummahs, then its existence among them (i.e. his Ummah) is even more likely. The statement was only made for emphasis (on the fact that muhadathūn exist in his Ummah)… The wisdom in the specific fact that they (muhadathūn) exist, and in great numbers, after the first period is that it is an additional honour for this Ummah, through the existence of THE LIKE OF THEM in it. Indeed, there is wisdom in their proliferation, similar to the (case of) Banū Isrāīl among whom was proliferation of prophets. Due to that fact that this Ummah does not have plenty of prophets because its prophet is the Last of the Prophets, THOSE WHO RECEIVE DIVINE INSPIRATION are plenty in it. Al-Tayyibī said: “The meaning of al-Muhadath is a person who RECEIVES DIVINE INSPIRATION, WHO HAS REACHED THE LEVEL OF THE PROPHET, peace be upon him, IN TRUTHFULNESS”. The meaning then is: There were DIVINELY INSPIRED PROPHETS among those before you, IF THERE WERE ANYONE WHO HAS REACHED THIS STATUS in my Ummah, it is ‘Umar.”
 
So, does this not mean that Sunnīs do NOT believe in the finality of prophethood?

 

http://www.wilayat.net/index.php?option=com_content&view=article&id=3223:refuting-khorasani-do-shias-believe-in-finality-of-prophethood&catid=205&lang=en&Itemid=115

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6 hours ago, Fahad Sani said:

But if you analyze the era of each Imam you will find that role played by each Imam was different. Same level of knowledge did not come from each Imam. ?

The role was the same of each Imam but they all faced different circumstances. If you switch out between Imam Hassan (as) and Imam Hussain (as), then Imam Hussain (as) would have signed the Peace Treaty with Muawiya and Imam Hassan (as) would have fought Yazeed.

You will not find conflicting statements from Imams at all when all else is equal.

6 hours ago, Fahad Sani said:

In general sense. Nabuwah compared to Imamah in terms of characteristics and qualities.

Both chosen by Allah.

Prophets have books. Imams dont.

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14 hours ago, The Straight Path said:

 

 

On 1/29/2017 at 8:23 PM, Fahad Sani said:

Narrated Anas bin Malik:

Allah's Messenger (ﷺ) said, "A good dream (that comes true) of a  righteous man is one of forty-six parts of prophetism." Sahih al-Bukhari 6983


Abu Hurrairah narrated that the Messenger of Allah (s.a.w) said:
"In the end of time, the dreams of a believer will hardly ever fail to  come true, and the most truthful of them in dreams will be the truest  in speech among them. And dreams are three types: The good dreams  wihich is glad tidings from Allah, dreams about something that has  happened to the man himself, and dreams in which the Shaitan frightens  someone. So when one of you sees what he dislikes, then he should get  up and perform Salat." Abu Hurairah said: "I like fetters and  dislikes, the iron collar. And fetters refers to being firm in the  religion." He said: "The Prophet (s. a. w) said: 'Dreams are a portion  among the forty_six portions of Prophethood." Trimidhi Book 34, Hadith  2460


Ibn ‘Abbas said:
The Prophet(ﷺ) lifted the curtain (and saw that) the people were  standing in rows(of prayers) behind Abu Bakr. He said: O people, there remained nothing that gives good tidings from prophethood except a  true dream which a Muslim has himself or which another Muslim has for  him. I have been prohibited to recite the Qur’an while bowing or  prostration. As regards owing, exalt the Lord in it, and as to  prostration, make supplication with exertion in it, that is worthy of  being accepted. Sunan Abi Dawud 876

 

On 1/30/2017 at 5:47 AM, Fahad Sani said:
 

In Bihar vol 54, there are many such narrations. Explore the book to find out the same from Ahlebait a.s. Ibn Abbas r.a is also a member of ahlebait.

بحار الانوار جلد 54 صفحه 192

[192]
الآخرة " فإنها بشارة المؤمن عند الموت أن الله قد غفر لك ولمن يحملك إلى قبرك ( 1 )
63 - وعن ابن عباس " لهم البشرى في الحيوة الدنيا " قال : هي الرؤيا الحسنة
يراها المسلم لنفسه أو لبعض إخوانه . ( 2 )
64 - وعن ابن عباس ، عن النبي صلى الله عليه وآله : قال : ألا إنه لم يبق من مبشرات
النبوة إلا الرؤيا الصالحة يراها المسلم أو ترى له ( 3 ) .
65 - وعن أبي الطفيل عنه صلى الله عليه وآله قال : لا نبوة بعدي إلا المبشرات . قيل
يا رسول الله ، وما المبشرات ؟ قال : الرؤيا الصالحة
. ( 4 )
66 - وعن أبي قتادة قال : قال رسول الله صلى الله عليه وآله : الرؤيا الصالحة بشرى من الله
وهي جزء من أجزاء النبوة ( 5 ) .
67 - وعن أبي هريرة قال : قال رسول الله صلى الله عليه وآله : إذا اقترب الزمان لم تكد رؤيا
المؤمن تكذب ، وأصدقهم رؤيا أصدقهم حديثا ، ورؤيا المسلم جزء من ستة وأربعين
جزء من النبوة . والرؤيا ثلاث : فالرؤيا الصالحة بشرى من الله ، والرؤيا من تحزين
الشيطان ، والرؤيا مما يحدث الرجل نفسه . وإذا رأى أحدكم ما يكره فليقم وليتفل
ولا يحدث به الناس . واحب القيد في النوم ، وأكره الغل ، القيد ثبات في الدين .
فإن رأى أحدكم رؤيا تعجبه فليقصها إن شاء ، وإن رأى شيئا يكرهه فلا يقصه على
أحد وليقم يصلي ( 6 ) .
68 - وعن عباد بن الصامت أن النبي صلى الله عليه وآله قال : رؤيا المؤمن جزء من ستة .
وأربعين جزء من النبوة ( 7 ) . وعن أنس مثله .
69 - وعن أبي سعيد الخدري عنه صلى الله عليه وآله قال : إذا رأى أحدكم الرؤيا يحبها
فإنما من الله فليحمد الله عليها وليحدث بها ، وإذا رأى غيره مما يكره فإنما هي
من الشيطان فليستعذ بالله من شرها ولا يذكرها لاحد فإنها لا تضره ( 8 ) .
70 - وعن أبي سعيد أيضا عنه صلى الله عليه وآله قال : الرؤيا الصالحة جزء من سبعين جزء
من النبوة ( 9 ) .
* ( هامش ) * ( 1 - 9 ) الدر المنثور : ج 3 ، ص 312 .

 

 

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2 hours ago, Fahad Sani said:

Narrations in OP are also contradicting.

Which means a Prophet can both see and hear angel Jibril. While an Imam can only hear from Jibril. So in this sense prophet has an edge over imam.

But view of Allama Majlisi is contradictory to it. He says Imams are superior to prophets except the final prophet s.a.w.w.

Now you're clinging on straws. Whether they hear or see or watch the Angels - the sahih hadiths agree on something: they recieve Divine Inspiration.

The topic of who is greater, a Prophet or an Imam is an entire different thread. Now you're deflecting.

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13 hours ago, shiaman14 said:
19 hours ago, Fahad Sani said:

In general sense. Nabuwah compared to Imamah in terms of characteristics and qualities.

Both chosen by Allah.

Prophets have books. Imams dont.

Just one.

Which is again not true. There were many prophets who did not get any book. They acted upon previous book. This is not a difference rather a similarity.

Trust me brother, you will never find a difference between the two stations except the title difference.

Even Allama Majlisi was unable to find any.

ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الانبياء ، ولا يصل عقولنا إلى فرق بين بين النبوة والامامة ، وما دلت عليه الاخبار فقد عرفته ، والله تعالى يعلم حقائق أحوالهم صلوات الله عليهم أجمعين
To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. (Source: Bihar Al-Anwar, Volume 26, p.82)

 

In reality, major difference between a prophet and an Imam is that Imam can not receive any revelation (which is a major sign of a prophet).

Ibn ‘Abbas said:
The Prophet(ﷺ) lifted the curtain (and saw that) the people were  standing in rows(of prayers) behind Abu Bakr. He said: O people, there remained nothing that gives good tidings from prophethood except a  true dream which a Muslim has himself or which another Muslim has for  him. I have been prohibited to recite the Qur’an while bowing or  prostration. As regards owing, exalt the Lord in it, and as to  prostration, make supplication with exertion in it, that is worthy of  being accepted. Sunan Abi Dawud 876

Also read page 192 here. http://dlia.ir/kotob/arabic/531/beharo_al_anvar_054/index.html

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12 hours ago, E.L King said:

Now you're clinging on straws. Whether they hear or see or watch the Angels - the sahih hadiths agree on something: they recieve Divine Inspiration.

The topic of who is greater, a Prophet or an Imam is an entire different thread. Now you're deflecting.

Point is that, there is no much difference between the two as per shia narrations. Which was my original question.

What is the difference between Nabuwah and Imamah (Prophets and Imams)  in terms of characteristics and Qualities?

So basically, unlike prophets, Imams can not see Jibril, rest all qualities are same in both. Correct me if I am wrong. Or any other differences?

Moreover can you plz share few narrations from ahlebait about finality of prophet hood. May be the narrations from bihar which you deemed weak, could be found there.

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7 minutes ago, Fahad Sani said:

Point is that, there is no much difference between the two as per shia narrations. Which was my original question.

What is the difference between Nabuwah and Imamah (Prophets and Imams)  in terms of characteristics and Qualities?

So basically, unlike prophets, Imams can not see Jibril, rest all qualities are same in both. Correct me if I am wrong. Or any other differences?

Moreover can you plz share few narrations from ahlebait about finality of prophet hood. May be the narrations from bihar which you deemed weak, could be found there.

The brother @The Straight Path has provided a nice long answer.

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6 minutes ago, Fahad Sani said:

Just one.

Which is again not true. There were many prophets who did not get any book. They acted upon previous book. This is not a difference rather a similarity.

 

Once again, you make simple concepts so complicated. There is a difference between Nabi and rasool. One receives revelation and the other doesn't. 

Let's make this easy: the Imams are above all Prophets and Messengers with the exception of the Prophet Muhammad (saw) who was the greatest and best creation.

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6 hours ago, Fahad Sani said:

 

 

 

 

[192]
الآخرة " فإنها بشارة المؤمن عند الموت أن الله قد غفر لك ولمن يحملك إلى قبرك ( 1 )
63 - وعن ابن عباس " لهم البشرى في الحيوة الدنيا " قال : هي الرؤيا الحسنة
يراها المسلم لنفسه أو لبعض إخوانه . ( 2 )
64 - وعن ابن عباس ، عن النبي صلى الله عليه وآله : قال : ألا إنه لم يبق من مبشرات
النبوة إلا الرؤيا الصالحة يراها المسلم أو ترى له ( 3 ) .
65 - وعن أبي الطفيل عنه صلى الله عليه وآله قال : لا نبوة بعدي إلا المبشرات . قيل
يا رسول الله ، وما المبشرات ؟ قال : الرؤيا الصالحة
 . ( 4 )
66 - وعن أبي قتادة قال : قال رسول الله صلى الله عليه وآله : الرؤيا الصالحة بشرى من الله
وهي جزء من أجزاء النبوة ( 5 ) .
67 - وعن أبي هريرة قال : قال رسول الله صلى الله عليه وآله : إذا اقترب الزمان لم تكد رؤيا
المؤمن تكذب ، وأصدقهم رؤيا أصدقهم حديثا ، ورؤيا المسلم جزء من ستة وأربعين
جزء من النبوة . والرؤيا ثلاث : فالرؤيا الصالحة بشرى من الله ، والرؤيا من تحزين
الشيطان ، والرؤيا مما يحدث الرجل نفسه . وإذا رأى أحدكم ما يكره فليقم وليتفل
ولا يحدث به الناس . واحب القيد في النوم ، وأكره الغل ، القيد ثبات في الدين .
فإن رأى أحدكم رؤيا تعجبه فليقصها إن شاء ، وإن رأى شيئا يكرهه فلا يقصه على
أحد وليقم يصلي ( 6 ) .
68 - وعن عباد بن الصامت أن النبي صلى الله عليه وآله قال : رؤيا المؤمن جزء من ستة .
وأربعين جزء من النبوة ( 7 ) . وعن أنس مثله .
69 - وعن أبي سعيد الخدري عنه صلى الله عليه وآله قال : إذا رأى أحدكم الرؤيا يحبها
فإنما من الله فليحمد الله عليها وليحدث بها ، وإذا رأى غيره مما يكره فإنما هي
من الشيطان فليستعذ بالله من شرها ولا يذكرها لاحد فإنها لا تضره ( 8 ) .
70 - وعن أبي سعيد أيضا عنه صلى الله عليه وآله قال : الرؤيا الصالحة جزء من سبعين جزء
من النبوة ( 9 ) .
* ( هامش ) * ( 1 - 9 ) الدر المنثور : ج 3 ، ص 312 . 

 

If I'm not mistaken (my arabic is not so good), only one of the sources mentions the part regarding prophethood (so it's not mutawattir), and @E.L King already told you that the hadith was weak. Anyway if the hadith would be interpreted in your way, it would definitely go against the mutawattir hadiths regarding Imamah etc. 

Also if we accept your view (that any kind of similarities with Prophethood has completely ended, i.e that Allah SWT won't appoint anyone as a Caliph, or someone through Divine Inspiration), wouldn't this mean that we shouldn't believe in the return of Imam Mahdi A.J ? Or will Imam Mahdi A.J just be a regular person, maybe appointed by people? 

 

For the last time, it must be made clear, that the Imams A.S do not receive any kind of revelation, they may be divinely inspired (protected by Allah SWT and appointed by Him) but they do not receive any kind of new revelation. Our hadiths are clear on the matter, the Imams A.S has inherited the religious authority and knowledge from Prophet Muhammad S.A.W.

Regarding the hadiths with the angels, it is not problematic because it says that they hear them. It does not mean that the angels reveal anything new, or even talk with them. Also, you must stop picking single hadiths where you interpret them according to your own thoughts. This hadiths may only mention this as a difference, maybe because that in this context it was about angels. You have to look at all hadiths on the matter that talk about Imamah / Prophethood, as our scholars do. Hadiths must be judged according to the sand, matn, the context, compared to the Quran, with other hadiths etc. This is why it's dangerous if layman people simply pick and choose random hadiths without any knowledge regarding them.

 

We lost this night a man that none (other than the Holy Prophet) ever surpassed and whom none will ever equal (i.e. Ali). The Messenger of Allah gave him the flag, and Jibril (as) fought on his right side while Mikail (as) fought on his left side. And he did not return until Allah (swt) gave him victory … Whoever does knows me knows me. Whoever does not recognize me, I am al-Hasan son of Ali. I am the son of the Wasi (i.e. Imam Ali), and the son of the giver of glad tidings and warner (i.e. the Holy Prophet). I am the son of the caller to Allah, and the brilliant lamp. I am from the Ahl al-Bayt to whom angels descend and from whom angels ascend. I am from the Ahl al-Bayt that Allah (swt) has kept away from all abomination and purified absolutely. I am from the Ahl al-Bayt whose love Allah has made compulsory upon all Muslims, saying, “Say: I do not ask of you any reward for this except love of the near of kin”.

 

Mustadrak al-Hakim 3/188 No. 4802 (who declares it sahih)

Dhuriyyat al-Tahirat 1/74 No. 121

Dhakhair al-Uqba 138

Yanabi al-Mawaddah 2/212 No. 616

Itihaf al-Khairat al-Mahirat 9/285

 

Imam al-Tabarani has recorded the same narration, with some variations, from a different chain from Abu Tufayl (ra) from Imam al-Hasan (as), in his Mu’jam al-Awsat 2/336 No. 2155. It is also recorded in Majma ‘ al-Zawaid 9/146 and Kifayat al-Talib 80.

http://www.wilayat.net/index.php?option=com_content&view=article&id=2617:the-wasiyyah-of-imam-ali-as&catid=185&lang=en&Itemid=115

Wsalam

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6 hours ago, Fahad Sani said:

Trust me brother, you will never find a difference between the two stations except the title difference.

 

That's only according to you, and if you want to believe so then that's your personal opinion. As stated in the article, you have to remember that there is a difference between Prophets and Messengers. And as already stated, the Imams A.S are NOT Prophets, this has been clearly stated in our ahadiths, there may be a lot of similarities, but Allah SWT has chosen to end Prophethood and this is agreed by everyone.

 

6 hours ago, Fahad Sani said:

Even Allama Majlisi was unable to find any.

ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الانبياء ، ولا يصل عقولنا إلى فرق بين بين النبوة والامامة ، وما دلت عليه الاخبار فقد عرفته ، والله تعالى يعلم حقائق أحوالهم صلوات الله عليهم أجمعين
To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. (Source: Bihar Al-Anwar, Volume 26, p.82)

 

Reharding Allamah Majlisi r.h:

 

(C). ‘ALLĀMAH AL-MAJLISĪ
 
Khorasānī goes ahead to cite his last “proof” of the alleged Shī’ah disbelief in the finality of prophethood:
 

ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الانبياء ، ولا يصل عقولنا إلى فرق بين بين النبوة والامامة ، وما دلت عليه الاخبار فقد عرفته ، والله تعالى يعلم حقائق أحوالهم صلوات الله عليهم أجمعين



To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. (Source: Bihar Al-Anwar, Volume 26, p.82)
 
Through this quotation, Khorasānī seeks to prove that ‘Allāmah al-Majlisī rejected belief in the finality of prophethood, and believed that the Imāms, peace be upon them all, were prophet! We will expose his extremely extreme dishonesty with this particular “proof”.
 
First and foremost, Khorasānī had stolen this translation from ShiaChat. Yet, he has doctored it to support his evil agenda. This is what the poster at ShiaChat had translated from ‘Allāmah al-Majlisī’s words:
 
"On the whole, after admission of the fact that THE IMAMS ARE NOT PROPHETS, we are bound to acknowledge the fact that they are superior to all Prophets and Awsiya (legatees) except our Prophet (salutations and peace upon him and his family). To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nubuwwah (prophethood) and Imamah."
 

وبالجملة لا بد لنا من الاذعان بعدم كونهم عليهم السلام أنبياء وبأنهم أشرف وأفضل من غير نبينا (صلى الله عليه وآله وسلم) من الانبياء والاوصياء ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الانبياء، ولا يصل عقولنا إلى فرق بين بين النبوة والامامة،.


Bihaar Al-Anwar, Vol. 26, P. 82
 
Khorasānī should at least have copied everything!
 
Even if it is assumed that he is that ShiaChat poster, he still should have repeated the whole quote! He is so dishonest!
 
Secondly, even that ShiaChat poster did not copy the full Arabic. Khorasānī does, but CHOSE not to translate the other words!!! So, we will expose them both.
 
The more accurate and complete translation is:
 
On the whole, we certainly admit that THE IMAMS ARE NOT PROPHETS and that they are more honourable and superior to all prophets and Awsiya (legatees) except our Prophet, peace be upon him and his family. And we do not know any aspect for not describing them with prophethood except consideration for the Majesty of the Last of the Prophets, and our intellects do not perceive a distinction between prophethood and Imāmah. As for what it established by the reports, we already know it. And Allāh the Most High know the truth of their conditions, peace of Allāh be upon them.

 
To get what ‘Allāmah al-Majlisī has said clear, we must look at this. There are THREE different ranks:

prophethood, 

Imāmah and

messengership.

 

Of the three ranks, it is ONLY messengers who receive legislative wahy, a book or a Sharī’ah from Allāh. The other two ranks, on their own, do not. Some people, like Ibrāhīm and Muhammad, peace be upon them, combined all three ranks, while most of Allāh’s chosen servants only had prophethood. A prophet who is NOT a messenger only acts as khalīfah to a messenger, teaching and enforcing his book and Sharī’ah after him. In the Ummah of Muhammad, the Twelve Imāms, peace be upon them, perform these same functions. So, other than in titles, their functions are basically the same. They are also appointed by Allāh alike, and enjoy the same rights over their respective Ummahs.
 
Now, if Allāh had NOT honoured Muhammad with the Finality of Prophethood, He certainly would have described the Imāms with prophethood also. But, as an honour to the Messenger of Allāh, He has cancelled the title of prophethood. Nonetheless, its functions are still performed by the Imāms, peace be upon them. ‘Allāmah al-Majlisī, may Allāh be pleased with him, therefore finally submits that while logically both Imāmah and prophethood are very similar, THE HADĪTHS HAVE ESTABLISHED THAT THE IMĀMS ARE NOT PROPHETS, AND THAT THE TWO OFFICES ARE DIFFERENT!  


http://www.wilayat.net/index.php?option=com_content&view=article&id=3223:refuting-khorasani-do-shias-believe-in-finality-of-prophethood&catid=205&lang=en&Itemid=115

 

I agree that Al-Majlisi r.h could have been clearer on this, but you should read the whole chapter (at least) if you want to draw any conclusions regarding his beliefs. Our hadiths are clear, Imams A.S are not Prophets, doesn't matter wether they are similar or not, the Imams A.S have been clear on this issue and we Shias are bond to follow them. 

 

May Allah SWT guide us all on his straight path and forgive us all for our mistakes and sins.

Wsalam

Edited by The Straight Path

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On 1/31/2017 at 8:47 AM, shiaman14 said:

Once again, you make simple concepts so complicated. There is a difference between Nabi and rasool. One receives revelation and the other doesn't. 

Let's make this easy: the Imams are above all Prophets and Messengers with the exception of the Prophet Muhammad (saw) who was the greatest and best creation.

No. In fact twelver shias have made a complicated concept like its nothing.

This is a big blunder brother. Every Prophet receives revelation (content of revelation does not matter). Thats the difinition of prophet. And Rasool is a special post given to some prophets. Read Quran. Story of every prophet, they all receive revelations. You seems more confused than both Shaikh Mufeed and Baqir Majlisi.

Ok then it means except the Final Prophet s.a.w.w, Imamah in general is superior to prophet hood (i.e to all prophets except one).

I know this is the official shia belief about Imams as per their traditions. But trust me this is not supported by Quran, just the entire concept of Imamah has no basis in Quran. I am talking about concept of Imamah here, not about word or title Imam.

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا

Whosoever obeys Allah and the Rasool will be in the company of those whom Allah has blessed - the Prophets, the truthful, the martyrs, and the righteous: What excellent companions they will be! [4:69]

In Quran the righteous believers were classed in four levels in order of their superiority. Where is Imam or Imamate in form of a separate mansab/station.

Any thing that goes against clear words of Quran must be rejected, I think (I mostly hear this from twelver shias).

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