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In the Name of God بسم الله

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First: Watch from 1:19min the Tradition form Mudammad Al-Mustafa (peace be upon him and his pure progeny). Stop after the Hadith/Tradition finishes. Watch from the begining with the Hadith in mind- and ask the question - did you not understand the Tradition - If you did, why this confusion and conjecture ? 

Correct me If I am wrong- I believe, these type of tradition are been referred to,


Surely, there exists in the hearts of the Mu’mineen (believers), with respect to the martyrdom of Hussein , a heat that never subsides.

[Mustadrak al-wasail vol 10 pg 31]

Basically he is claiming the Prophet Muhammad  knew that Hussain  was going to be martyred…what is your take on this?

So I started looking in the Sunni references.  My focus was to find out whether the Prophet  knew that his grandson al-Hussain  was going to be martyred, whether he referenced it anywhere, or told anyone.  As Ahlu-Sunnah, we believe that the Prophet  does not know the future on his own, so it would have to be some form of revelation from God.  Alḥamdulillāh, I found some really good and elaborate discussion on this topic, from the Hadith point of view,  in Silsitat al-Ahaadeeth as-Saheehah by Sheikh Muhammad Nasiruddin al-Albani, vol. 3, p. 159, hadith 1171.  Here, and for the sake of brevity, I will not mention all the narrations or references that the Sheikh mentioned in his book.  Rather, I will focus on three distinctive narrations [from three different Companions] found in Musnad al-Imam Ahmad, followed by some commentary (basically grading the level of authenticity of each narration) by Sheikh al-Albani .


The Narration of Ali bin Abi Talib 

حدثنا محمد بن عبيد حدثنا شرحبيل بن مدرك عن عبد الله بن نجي عن أبيه أنه سار مع علي، وكان صاحب مطهرته، فلما حاذى نينوى وهو منطلق إلى صفين فنادى علي: اصبر أبا عبد الله، اصبر أبا عبد الله بشط الفرات، قلت وماذا؟ قال: دخلت على النبي ذات يوم وعيناه تفيضان، قلت: يا نبي الله أغضبك أحد؟ ما شأن عينيك تفيضان؟ قال: بل قام من عندي جبريل قبل فحدثني أن الحسين يقتل بشط الفرات، قال: فقال هل لك إلى أن أشمك من تربته؟ قال قلت نعم. فمد يده فقبض قبضة من تراب فأعطانيها فلم أملك عيني أن فاضت. أخرجه أحمد ٨٥/١

Narrated Muhammad bin Udaid, narrated Shurahbil bin Mudrik, from Abdullah bin Nujayy, from his father, that he traveled with Ali , and he used to carry his purifying water.  When they were next to Nainawa on his way to Siffin, Ali  called, “Be patient Oh Abu Abdillah (the kunya of his son al-Hussain), be patient Oh Abu Abdillah by the banks of the Euphrates.  I [Nujayy] said, “what is this?”.  He [Ali] said, “I entered upon the Prophet  one day while his eyes were shedding tears.  I said, ‘what is it with yours eyes shedding tears?’.  He said, ‘Rather, Jibreel was here earlier and he told me that al-Hussain will be killed by the bank of the Euphrates and he [Jibreel] said ‘do you want me to provide you a sample from his soil [where he will be killed] so you can smell it?’ and I said ‘yes’.  So he extended his hand and he took a grip from the soil and gave it to me so I couldn’t help my eyes to fill with tears'”.  [Recorded by Ahmad, vol. 1, p. 85.]

Sheikh al-Albani  commented on this narration:

قال الألباني: قلت وهذا إسناد ضعيف، نجي والد عبد الله لا يدرى من هو كما قال الذهبي، ولم يوثقه إلا ابن حبان، وابنه أشهر منه، فمن صحح هذا الإسناد فقد وهم

“I say this is a weak chain of narration.  Nujayy the father of Abdullah is unknown according to Dhahabi, and no one said he’s reliable except ibn Hibban.  His son is more famous than he is.  So whoever authenticated this chain has erred.”

The Narration of Anas bin Malik 

حدثنا مؤمل حدثنا عمارة بن زادان حدثنا ثابت عن أنس بن مالك أن ملك القطر استأذن ربه أن يأتي النبي فأذن له، فقال لأم سلمة املكي علينا الباب لا يدخل علينا أحد، قال وجاء الحسين ليدخل فمنعته، فوثب فدخل فجعل يقعد على ظهر النبي صلى الله عليه وسلم وعلى منكبه وعلى عاتقه، قال: فقال الملك للنبي أتحبه؟. قال نعم. قال: أما إن أمتك ستقتله، وإن شئت أريتك المكان الذي يقتل فيه. فضرب بيده فجاء بطينة حمراء، فأخذتها أم سلمة فصرتها في خمارها. قال قال ثابت: بلغنا أنها كربلاء. أحمد ٢٤٢/٣

Narrated Mu’ammal, narrated Umaarah bin Zaadaan, narrated Thaabit from Anas bin Malik that the Angel of Rain took permission from his lord to visit the Prophet  so He gave him permission. The Prophet told Umm Salamah  to watch the door so no one could come in. Al-Hussain  came wanting to enter and I stopped him. But he jumped, entered, and started sitting on the back of the Prophet  [al-Hussain was a young child at the time], and on his shoulders. Then the angel asked the Prophet , “Do you love him?”. He said, “yes”. The angel said, “Indeed your Ummah will kill him, and if you wish, I can show you the place where he will be killed”. Then, he struck with his hand and came with red clay. So Umm Salamah  took it and tied on it in her veil. Thaabit [the sub-narrator] said, “it has reached us that it’s Karbala”. [Recorded in Musnad al-Imam Ahmad, vol. 3, p. 242]

Sheikh al-Albani  said about this chain of narration:

قلت ورجاله ثقات غير عمارة هذا. قال الحافظ: صدوق يكثر الخطأ. وقال الهيثمي: رواه أحمد وأبو يعلى والبزار والطبراني بأسانيد، وفيها عمارة بن زادان وثقه جماعة وفيه ضعف وبقية رجال أبي يعلى رجال الصحيح

“Its narrators are trustworthy except for Umaarah. Al-Haafidh [ibn Hajar] said about him, ‘he tells the truth but his mistakes are many’. Al-Haythami said, “this hadith was narrated by Ahmad, Abu Ya’la, al-Bazzar, and Tabarani through several chains, in it is Umaarah bin Zaadaan, some affirmed his trustworthiness but he has some weakness. The remaining narrators of [the chain of] Abu Ya’la are the narrators of Sahih [narrators found in Bukhari and Muslim].'”

So we see here that al-Albani  related to us the difference of opinion regarding one narrator in this Hadith and that is Umaarah bin Zaadaan. The issue with Umaarah is not trustworthiness but rather his weak memory which renders this narration as slightly weak.

The Narration of Umm Salamah, the Wife of the Prophet 

حدثنا وكيع قال حدثني عبد الله بن سعيد عن أبيه عن عائشة أو أم سلمة. قال وكيع: شك عبد الله بن سعيد. أن النبي قال لإحداهما: لقد دخل علي البيت ملك لم يدخل علي قبلها فقال لي: إن ابنك هذا حسين مقتول، وإن شئت أريتك من تربة الأرض التي يقتل بها. قال: فأخرج تربة حمراء. مسند الإمام أحمد ٢٩٤/٦

Narrated Wakee’, narrated Abdullah bin Sa’eed, from his father from Aisha or Umm Salamah [Wakee’ said this doubt came from Abdullah bin Sa’eed] that the Prophet  said to one of them [either Aisha or Umm Salamah ], “An angel entered the house on me, he never entered on me before, and he said to me, ‘this son of yours, al-Hussain, will be killed, and if you wish I can show you the soil from the earth where he will be killed’. Then he took out some red soil”. [Recorded in Musnad al-Imam Ahmad, vol. 6 p. 294]

Al-Albani  commented on this narration,

قلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين فهو صحيح إن كان سعيد وهو ابن أبي هند سمعه من عائشة أو أم سلمة، ولم أطمئن لذلك، فإنهم لم يذكروا له سماعا منها، وبين وفاته ووفاة أم سلمة نحو أربع وخمسين سنة وبين وفاته ووفاة عائشة نحو ثمان وخمسين سنة. والله أعلم

“This chain of this narration has all trustworthy narrators, narrators of the two Sheikhs [i.e. Bukhari and Muslim]. Therefore, this narration is authentic IF Sa’eed, and he’s ibn Abi Hind, has heard it from Aisha or Umm Salamah . But I’m not at peace with that since they [Hadith scholars] have not mentioned that he has heard from her. Meanwhile, between his death and the death of Umm Salamah  is about 54 years, and between his death and the death of Aisha  is about 58 years, and Allah  knows best.”

So again we see here a slight weakness in the narration. Everything looks good except the question of whether Sa’eed bin Abi Hind heard from one of the wives of the Prophet  or not. Here we’re not negating that he heard from them. We just don’t possess solid evidence that he did. Also, you notice here the precision of the scholars of Hadith in calculating the difference in death years between narrators. Depending on the gap, this can increase or decrease the likelihood of one narrator meeting the other or hearing from them.

Final Verdict on the Hadith

As we see from above, every narration has a slight weakness one way or another. So what’s the final verdict? Does the story stand. Can we say that the Prophet , for certain, was told that his grandson, al-Hussain , was going to be killed? And the answer is YES.  Al-Albani makes the following conclusion after going over more narrations:

قلت وبالجملة فالحديث صحيح بمجموع هذه الطرق، وإن كانت مفرداتها لا تخلو من ضعف، ولكنه ضعف يسير، لا سيما وبعضها قد حسنه الهيثمي، والله أعلم

“Altogether, the Hadith is authentic by collectively considering all the chains of narration. This is true even though each single chain is not free from defects, but it’s minor defects. This is not to mention that some of those chains were graded as Hassan [less authentic than Sahih, yet authentic] by al-Haythamee.  And Allah knows best.”

Here al-Albani  is following a well-known rule among the scholars of Hadith. If the Hadith is narrated through different chains of narrations all with slight weakness, then the chains of narration corroborate each other and the minor weakness is overlooked. This means that the essence of the story holds true. However, unique details mentioned in one version but not the other don’t have to be authentic. For example, we notice that there is no agreement on who the angel is among the narrations. One narration mentions Jibreel, another mentions the Angel of Rain, yet another doesn’t identify the angel at all. So here we don’t have to dwell on this difference since we may not have enough evidence to prove it one way or another.


Edited by S.M.H.A.
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Post # 1.

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُذۡہِبَ عَنۡکُمُ

الرِّجۡسَ اَہۡلَ الۡبَیۡتِ وَ یُطَہِّرَکُمۡ تَطۡہِیۡرًا

“Verily, verily Allah intends but to keep off from you (every kind of) uncleanness, O you the people of the House, and purify you (with) a thorough purification.” (33:33)



﴿ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ ﴾

“So, whoever disputes with you in this matter after what has come to you of the knowledge, then sa Come, We will call our sons and your sons and our women and your women and our souls and your souls, then we will pray humbly (to our Lord), and (solemnly) invoke for the curse of Allah upon those who lie”. (3:61)



I am leaving among you the Two Weighty Things: the Book of Allah and my `Itrat(Progeny), my Ahlul Bayt. So long as you (simultaneously) uphold both of them, you will never be misled after me; so, do not go ahead of them else you should perish, and do not lag behind them else you should perish; do not teach them, for they are more knowledgeable than you.1


Not understanding the Position of Muhammad al-Mustafa (peace be upon him and his pure progeny) and the Mission of the Prophet Adam(as) till the last, of which The Imam(as) of the time was a Waris (refer to Ziyarat e Warisa).

Not understanding the meaning of Mawla(Ghadir Khumm), or the City of knowledge, Truth is with them and they are with the Truth. Husayn(as) is from me...

Mistaken/limited view of the responsibilites an Imam(as) which they only see it as Political leadership- so political overthrow narrative.

Will lead to conjecture and questioning of motives.


Recurring Themes that you will encounter , which lead to faulty analysis.

1) Mistaken View/definition  of Ahlul Bayt(as) . Why Imam(as) did not listen to other high ranking Ahlul Bayt(as).

2) Mistaken view of the position and knowledge of the Imam(as) of the Time.

3) An attempt to put the blame of the Imam and the people who invited them, mistaken view of the term Shia-

4) Which is a attempt to Absolve ALL other Muslims, including the High ranking Muslims of their Religion duty to support the Imam of their time, and resist an unjust ruler- Letting the Religion of Allah(awj) without a guardian and having Tyrants and oppressors run free to give Islam their personal and political color.

5) An attempt to distract people into minor details while the holistic view is been distorted.

6) Not understanding the Hadith/Tradition of if Muhammad al-Mustafa (peace be upon him and his pure progeny)  about the prophecy of Karbala.

7) If that Hadith/Tradition is believed, why would any question of why the Imam(as) did what he did be confusing. And require anyones conjecture.

8) Why would the Imam(as) will listen to anyone's advice, if He(as) was informed of the duty/mission

9) Why would there be a debate of what decision to make at any point in the journey, if the Vision and Directive is clear.

10) It seems that the speaker is a data gatherer and does not related one data point to another - to conclude.

These views are been propagated by non shia's/by bots/ by people posing as shia's on the internet - So, let discuss it and have a proper understanding so we are not mislead. 

***** Layman *****

Disclaimer: I am a layman, not a student of History, Hadith or Hawza. 

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Post # 2

Reference Material:


The Event of Taff, The Earliest Historical Account of the Tragedy of Karbala’

Abu Mikhnaf



Lohoof (Sighs of sorrow)

“Al-Lohoof ala Qatla al-Tofuf”

Sayyid Ibn Tawus



Nafasul Mahmum, Relating to the heart rending tragedy of Karbala'

Shaykh 'Abbas Qummi



Martyrdom Epic of Imam al-Husayn ('a)

Abd al Razzaq al-Muqarram



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Post # 3.

As a layman, a common, average person. I do not have the ability to formulate a complete response in one setting. There are many inconsistent statements and views here.

You with Intellect and insight and different degrees of Knowledge can point them out for the benefit of others,  as you listen to the video. I will do the same a time permits. 

Not looking to make this a Technical Thread. I will avoid any Technical and minor issues or doubts raised.or any insults. Focus on the Real /Bigger Issue/Vision. 

I will focus on the bigger Vision. Understanding Karbala under the proper Context of the Purpose  of a Waris( Inheritor) and Protector of Religion of Allah(awj). 

One of the repeated themes will be 


Then they called out: “O Husayn! Do you not fear Allah?! You are detaching yourself from the community and [trying] to cause division within this nation!”

In reply, al-Husayn (as) recited the following verses: “My deeds belong to me and your deeds belong to you; you are absolved of what I do and I am absolved of what you do.”17,18


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Post # 4.


Thereafter both of them returned to [‘Umar bin Sa’id]. They said: “We read the letter to him and tried our best [to convince him to return]. Among the excuses he put forward to us was that:

“I have seen the Messenger of Allah (S) in a dream and I have been commanded in it with a task which I am [now] advancing to carry it out, be it against me or in my favour.”

They asked him: “What was the dream about?”

[Al-Husayn (as)] replied: “I have not told anyone of it and I am not going to tell anyone until I meet my Lord!”21,22


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Post # 5.


An hour after we left Qasr Bani Muqatil al-Husayn (as) dropped his head drowsily and then woke up saying: “Verily, we belong to Allah and to Him do we indeed return. All praise is due to Allah, Lord of the worlds.” He repeated this twice or three times.

His son, ‘Ali bin al-Husayn (as) approached him [while he was] on his horse and said:

“Indeed, we belong to Allah and to Him shall we return, and all praise is due to Allah, the Lord of the worlds.

O my father! May I be sacrificed for you. Why have you praised Allah and [pronounced] the verse of returning (istirja’)?”

He replied: “O my son!

I nodded off and a horseman appeared to me, riding a horse, and he said:

“The people are advancing and death is advancing towards them!” So I understood that it is our own souls announcing our deaths to us.

He said to him: “O father! May Allah never let you see evil! Are not we on the right?”

He replied: “Indeed [we are], by Him to Whom all his servants will return.”

He then said: “O father! Then we need have no concern. We will die righteously.”

He said to him: “May Allah reward you with the best of what he has rewarded a son on account of his father.”



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Post # 6.


The Martrydom Foretold

On the death of Muawiya, when Imam Hussain (as) refused to pledge his allegiance to Yazeed, he went to the tomb of his grandfather, Prophet Muhammad (saw, S). He worshipped there for the most of the night, and also slept there for a while, in his dream he saw the Messenger of Allah, May
Allah bless him and his cleansed progeny, surronded by angels.

The Prophet (saw, S) embraced him and said:

My beloved Hussain, I foresee you when you will be, in the very near future, covered with your blood, slain at the land of Karballa, while thirsty, being deprived of water. This will be done to you by people who claim that they are from my followers.

Imam Hussain (as) in his dream looked at his grandfather and said:

My grandfather, I ask you to admit me into your grave. I do not desire to go back to the earthly world.

The Messenger of Allah (saw, S) answered him:

My beloved Hussain, there are degrees which you will not acquire except through martyrdom.

Before he departed to Iraq, he uttered the following words:

I am as eager to join my ancestors as Jacob was eager to join Yousef. I visualize my body being dismembered by the wolves of the desert which shall fill from my flesh their empty abdomens and hungry stomachs. The pleasure of God is our pleasure. We are patient at His trial and he gives us the reward of the patient. (Men from) the flesh of the Messenger of God will never part with him. They will join him on the Day of Judgement, and he will be very pleased by the re-union.

Tragedy of Karbala as reported by the Sunnis Part 1



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Post # 7. 


Yazid’s Efforts For Allegiance

According to Hisham b. Muhammad (al Kalbi) - Abu Mikhnaf: Yazid succeeded at the beginning of the month of Rajab in the year 60 (April 8, 680).

Al Walid b. Utbah b. Abi Sufyan was governor of Medina, al Numan b. Bashir al Ansari of al Kufah, Ubaydallah b. Ziyad of al Basrah, and Amr b. Said b. al as of Mecca.

Yazid’s only concern, when he assumed power, was to receive the oath of allegiance from the individuals who had refused to agree with Muawiyah’s demand for this oath of allegiance from Yazid. Muawiyah had summoned the people to give an oath of allegiance to him that Yazid would be his heir. Yazid’s concern was to bring their attitude to an end.

When he wrote to al Walid, he wrote to him on a patchment as small as a rat’s ear:

Seize Husayn, Abdallah b. Umar, and Abdallah b. al Zubayr to give the oath of allegiance. Act so fiercely that they have no chance to do anything before giving the oath of allegiance. Peace be with you.

Therefore, al Walid sent in the night for al Husayn, peace be on him, and summoned him (to attend). Al Husayn, peace be upon him, was aware of what he wanted and so he called a group of his retainers and ordered them to carry arms.

Imam Hussain, peace be upon him, said:

Al Walid has summoned me (to come to him) at this time (of night). I cannot be sure that he might not burden me with a matter I may be unwilling to respond, he is unpredictable man, so remain with me. When I go to him, sit at the door. If you hear my voice raised, come in to prevent him from (doing anything to) me.


Then al Walid read out Yazid’s letter and his order to get the pledge of allegiance from him. Then al Husayn said to al Walid:


By God, interrupted Marwan, if al Husayn leaves you now without giving the pledge of allegiance, you will never have the same power over him untill there is a great number of slain men between you and him. Imprison the man and don’t let him leave you untill he has paid homage (to Yazid), or you have executed him.

At that al Husayn said:

O son of a foreign woman, would you or he kill me? By God you are a liar.

With that he went out and walked away accompanied by his retainers untill he reached his house.

Tragedy of Karbala as reported by the Sunnis Part 1


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Post # 8.


In another letter to Walid, which was as small as a rat’s ear, he says:

Take allegiance from al-Husayn, ‘Abdullah bin ‘Umar and ‘Abdullah bin al-Zubair with as much severity as you can, and spare them not until they pledge their oath. That is all.”20,21



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Post # 9

Al-Husayn (as) Leaves Madinah



Ibn al-Hanafiyyah said: “[Go and] stay at Makkah. If that base is secure for you, then stay there. [However,] if it becomes dangerous for you, then you can take to the deserts and the mountain peaks, and move from place to place so that you may see how the people’s attitude to the affair develops. Then you will know the right decision [to make]. It is only by facing matters directly that you will be able to make the best judgement and you will be more resolute in practice. And nothing will ever make matters more difficult for you than turning away from them.”

Al-Husayn (as) responded to him saying: “My brother! You have given advice and shown your concern. I hope that your judgement is correct and lucky.”40

Al-Husayn (as) Leaves Madinah

[Al-Husayn (as) had told Walid:] “Hold back! Give the matter a thought and so should we.” But they were preoccupied by the pursuit of ‘Abdullah [bin al-Zubair on the first day and the day he left] until evening. [In the evening, Walid] sent his men to al-Husayn (as), the evening [of the second day, Saturday 27th of Rajab]. Al-Husayn (as) said: “Wait till tomorrow morning. Then you will [have time to] think [over the matter] and so shall we.” So, they left him that [second] night [the night preceding Sunday 28th of Rajab] without compelling him.

Al-Husayn (as) departed under the darkness of this [second] night, the night before Sunday and two days before the end of Rajab 60 H. He took with him his children, his brothers, his nephews and most of his family members except for Muhammad bin al-Hanafiyyah.41

[As he was leaving the city,] he recited the following verse:

So he left the city, fearful and vigilant. He said: ‘My Lord, deliver me from the wrongdoing lot.’”

42And when he entered Makkah,

he recited this verse:

“And when he turned his face toward Midian, he said: ‘May be my Lord will show me the right way.’


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Post # 10.




Al-Husayn (as) replied him:

“Indeed, my father informed me that: ‘A ram (kabsh) in Makkah shall violate the sanctity of [the haram].’ So I do not like to be that ram!”11,12

So Ibn al-Zubair said to him: “Get closer to me O son of Fatimah, so al-Husayn (as) lent his ear to him and he whispered something to him. [‘Abdullah and Mudhri say that] al-Husayn (as) then turned to us and said: “Do you know what Ibn al-Zubair is saying?”

“We do not know, may Allah make us your ransom”, we said.

[Al-Husayn (as)] said: “He told me: ‘Stay in this mosque and I will gather the people around you.’”

Then al-Husayn (as) said:

“By Allah, it is more lovable for me to be killed a span away from the [haram] than to be killed inside it by just a span! I swear by Allah, even if I were to be in the hole of an insect, [these people] will pull me out [of it] in order to get what they want from me. By Allah, I shall be wronged [and the law of Allah be violated in my regard] as the Jews had violated the [sanctity of the] Sabbath.”13,14


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Then al-Husayn (as) said:

“By Allah, it is more lovable for me to be killed a span away from the [haram] than to be killed inside it by just a span! I swear by Allah, even if I were to be in the hole of an insect, [these people] will pull me out [of it] in order to get what they want from me. By Allah, I shall be wronged [and the law of Allah be violated in my regard] as the Jews had violated the [sanctity of the] Sabbath.”13,14

What does this imply? 

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Post # 11



“ 8. The Qur’an claims several stages of its existence

(1) A pre-revealed existence with God in the Lawhe Mahfuz (Ch. LXXXV: v 22) (protected tablet) and in the Kitab-e-Maknun Ch. LVI: vs 77-79) (hidden book).

Verily it is an honoured Qur’an, In a Book hidden, Toucheth it not save the purified ones.

(Ch. LVI: vs 77-79)

(2) A revealed form taught to the Holy Prophet when he was created and given the power of expression.

“(God), the Beneficent, Taught He the Qur’an. He created man, He taught him Expression.”

(Ch: LV: vs 1-3).


(3) an arranged form revealed to the heart of the Holy Prophet in its totality on the esteemed night in the month of Ramadhan. (Ch. XLIV: vs 1-6 and Ch. XCVII: Al-Qadr).

These three stages refer to God’s teaching the Holy Prophet and acquainting him with the Qur’an.

(4) Fourth is the stage of the gradual revelation of the Qur’an; in this stage the revelation of the Qur’an part by part was meant for recitation to the people (Ch. XVII: v 106):

“And it is the Qur’an which We have apportioned it so that thou mayest recite it unto the people with deliberation (by degrees), and We have sent it down, gradually in portions.”

(Ch: XVII: v 106)

It was in this stage of recitation that the first five verses of Ch. XLVI (‘Alaq or Iqra) were revealed. The first chapter of the Qur’an named al- Fatihatul-Kitab (the Opening Chapter of the Holy Book, the Qur’an) was revealed for the recitation later. In this stage of revelation the circumstances would require quotation and recitation of some chapters or verses (from chapters) not in accordance with the order of the previous arrangement. A portion of one chapter would be recited earlier and the other portion would remain to be recited later on. In this interval few other chapters were revealed for recitation.

(5) Fifth is the stage of post-gradual revelation wherein the Qur’an was taught to be placed within the reach of Jinns and Ins (Jinns and human beings) as an everlasting guidance and challenging miracle. Post-gradual revelation begins in the last year of the Holy Prophet’s ministry. The Holy Prophet said that Gabriel used to place the Qur’an before him every year but this year he placed it twice before him as it was the Holy Prophet’s last year in this material world. It was approximately three months before the Holy Prophet’s repeated declaration:

I am leaving among you two precious things, the Book of God and my Ahl al-Bayt.

It is obvious, then, that the arrangement of the post-gradual revelation should be in accordance with the order of the Qur’an or pre-gradual revelation because circumstances may require an earlier recitation of a portion which might be next in the order of the pre-revealed arrangement.

This fact is supported by the Qur’an

“Verily, on Us is the collection of it and the recital of it! (Ch. LXXV:v 17)

Also there are the traditions indicating that the Holy Prophet used to order the scribes to place the revealed verses of different rhythmical pitch in the relevant chapters; and the Qur’an was revised by Gabriel twice in the last year of the Prophet’s ministry. Therefore, the place and the date of revelation have no bearing on the order of arrangement of the Qur’an in post-gradual revelation. What we find written in the beginning of every chapter about the date and place of revelation ( whether revealed in Mecca or Medina) are not part of the Qur’an. People had marked these out for their reference. Thus, it is not correct to consider the present placing of the Madani Chapters before Makki and vice versa as a sign of disorder and lack of proper arrangement.”



Page #’s: 30-32

Book: Essence of The Holy Qur’an (The Eternal Light)

By: Ayatullah Agha Haji Mirza Mahdi Pooya

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Post # 12


"The Infallibility of the Last Prophet (The Prophet of Islam) And Other Prophets (Part I)"

“Therefore , unless the soul (mind and heart) is free from the influence of this lowest sphere, and is released from the narrow bents of animal instincts and sexual desire and unless the mind is raised to the zenith of creative intellect, it cannot become the ground for receiving the entire light, i.e, the exact and undisturbed information and suggestion dispatched from the angelical sphere of higher order. The angelical spheres range from the first immaterial sphere to the highest spheres of direct and immediate communion with Absolute ( the stage of the nearest point): the Prophet, as the Qur’an indicates reached the ‘nearest point’

Holy Qur’an: An-Najim (The Star):v 9[53:9] Till he was (distant) two bows' length or even nearer,

These spheres differ from each other in comprehensiveness and in the nature of their dispatches, but there is no possibility of error in whatever the dispatch.’They do not disobey God of what He has ordered them and they do whatever they are ordered. They do not go ahead of Him in saying (or doing) and they do according to His order.

Holy Qur’an: At-Tahrim (The Prohibition):v 6[Pickthal 66:6] O ye who believe! Ward off from yourselves and your families a Fire whereof the fuel is men and stones, over which are set angels strong, severe, who resist not Allah in that which He commandeth them, but do that which they are commanded.

There is no confusion whatsoever in the higher spheres. They are free from all profaneness of the material world.

Holy Qur’an: Abasa (He Froned): v 13-16: [

80:13] On honoured leaves

80:14] Exalted, purified,

80:15] (Set down) by scribes

80:16] Noble and righteous.

So, also must be the receiving station, the human mind which is the recipient. It must be free from the impediments of temporal life and the bondage of the material world. So long as the zenith of the human mind, the intellect, is drawn toward its base, the material and sensual ground, man is liable to commit mistakes in both theory and practice, whatever may be the source of information and suggestion.

Holy Qur’an: Al-A’araaf (The Heights):v 175-176

[Pickthal 7:175] Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray.

[Pickthal 7:176] And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought.

Being in possession of signs man should have been raised. But he detached himself from the sign bestowed on him by God and he was drawn downward toward the earth. But if he the whole edifice of the human mind from the base upward is drawn toward the zenith, i.e, the active intellect, and is totally controlled by it, then the zenith can become a pure refined recipient ground. It becomes capable of receiving light from the above as exactly as it is dispatched. It will be also capable of judging precisely the truth and the value of what is received from below. In short, the pure contents of the worlds of purity cannot be reached but by the pure and purified minds.

Holy Qur’an: Al-Waaqia (The Inevitable):v.75-79

56:75] Nay, I swear by the places of the stars -

56:76] And lo! that verily is a tremendous oath, if ye but knew -

56:77] That (this) is indeed a noble Qur'an

56:78] In a Book kept hidden

56:79] Which none toucheth save the purified,

Holy Qur’an: Al-Bayyina (The Evidence):v.1-3

[98:1] Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them,

[ 98:2] A messenger from Allah, reading purified pages

[98:3] Containing correct scriptures.

In essence, no one touches it but those who are purified. To establish direct and infallible connect with the heavenly kingdom and the spheres beyond the material one, the mind should be completely refined and free from the fetters of this material world.

This is what Qur’an means by the term ‘MUTTAHRUN’, Purified ones, ‘SUHAFAN MUTTAHIRA’, Purified books, ‘MUSTAFAUN, Chosen and refined, and ‘MUKHLISIN, Servents of God freed from sinning.

Holy Qur’an: SAAD (The Letter ‘Saad’): V. 46-47,83

[38:46] Lo! We purified them with a pure thought, remembrance of the Home (of the Hereafter).

[38:47] Lo! in Our sight they are verily of the elect, the excellent.

[38:83] Save Thy single-minded slaves among them.

‘We have freed, released them from all concerns but the remembrance of the abode (the heavenly or eternal kingdom).’

It does not mean that they are not in this material world in this lowest sphere. They are in it but they are not attached to it.’Ali says, ‘They (the true servents of God) have accompanied this lowest world of matter with their bodies, the souls of which are attached to the spheres of higher order. Had not the fixed term been ordained by God for them (to remain here), their souls would not have remained in their bodies.(15)

In other words, the purity of mind as opposed to its impurity (Rijis). It means complete control of the active intellect over the whole structure of mind including its material base on the one hand, and absolute submission of the active intellect as recipient ground to the spheres of higher order on the other. This is the state of divine revelation.

Holy Qur’an: Al-An’aam (The Cattle):v 50

[ 6:50] Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?

The Holy Prophet’s answer to all the questions raised by anyone: the believers, unbelievers, sceptics, heretics, hypocrites, friends and foe was a divine revelation to unveil the truth.

Thus, the body is controlled and governed by the mind and its faculties. The mind in turn is controlled and governed by the active intellect, which in turn is fully controlled and governed by the divine will dispatched to it, direct, or through the angels. Such an accomplished person, though he shares, with other men all aspects of humanity ( a human being like you), yet he is distinguished from the rest of mankind, by not only being the recipient of the revelation (16) (I FOLLOW NOTHING BUT WHAT IS REVEALED TO ME.’)

Holy Qur’an: Al-Kahf (The Cave): v.110[Pickthal 18:110] Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.

He should be so fully controlled by the divine will dispatched to him, that his life becomes the embodiment of divine will. His will is the will of God.

Holy Qur’an: An-Nisa (The Women):v.110

[ 18:110] Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.

Holy Qur’an: Al-Anfaal (The Spoils of War): v.17

[ 8:17] Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.

So, to secure the infallibility of the message the purity and infallibility of both the sources of dispatch, and the receiving mind, is necessary. With regard to the purity of the dispatching side, from God down to the last angelical sphere at its base, there can be no doubt. The question is about the purity of the receiving side—the receiver which is the active intellect, the zenith of the mind. The zenith cannot be pure unless the whole of the mind and its faculties from the base are pure. The purity of mind and its faculties mean harmonious functioning of all the physical and physical parts of mental mechanism towards actualization of the potential intellect and the development of the active intellect. There should be nothing wrong anywhere, even for a moment, in the progressive movement towards attaining the state of active intellect. Every part of the mechanism should be perfect. Otherwise any drawback anywhere at any stage of the process would mean a fall in the degree of attainment and in the active aspect of the intellect; a fall in the height of the zenith. In other words the ego should always be alive to its incessant needs and should always look upwards submissively and ask for help.”





“Here the first man, the top entity in the arc of ascent received knowledge directly from God, of the things which the angels did not know. It was the knowledge of the names of certain conscious entities of high order (‘aleen). Those entities were other than angels and jinns. They were the entities whose names could be made known to Adam, by God directly and the angles and the other being of lower order through the medium of Adam. They were those who could at one and the same time represent God in all spheres of creation, and creatures of all spheres before God. They are the entities who due to the highest degree of their recipiency, submissiveness and devotion to the Absolute, have attained the nearest possible stage of direct communion with Him on one side, and due to their utmost paternal affection and love of His creatures have come closer and nearer to every being, than the being itself or himself—a stage of ‘AULA-BIL-MOMININ, ‘A GREATER CLAIM ON THE SELVES OF THE BELIEVERS, ‘ which refers to the Prophet:

Holy Qur’an: Al-Ahzaab (The Clans):v.6[ 33:6] The Prophet is closer to the believers than their selves, …...”

pages #256, 269 & 281

The Essence of The Holy Qur’an’( the Eternal Light)

Ayatullah Agha Haji Mirza Mahdi Pooya





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Post # 13



"The following terms all have the same meaning:

(1)Ahl al-Bayt: People of the House.

(2)Al al-Nabi: Family of the Prophet; The Community (umma).

(3)Al-Bayt al-Nabi: Family of the House of the Prophet.

(4)Itrat al-Nabi: (People of) the Prophet's Mantle

However, in common usage, 1 has more restrictive meaning, coinciding with (5.1) below,.....

(5.1) Ali, Fatima, Hasan, Husayn and Their Descendents."

"Allah said of the People of the House: "Allah's wish is but to remove impurities far from you, O Folk of the Household, and purify you with a through purification" (33:33 )

Umm Salama related that when that verse was revealed, the Prophet surrounded Ali, Fatima, al-Hasan, and al-Husayn with his garment, and said "O Allah! These are the People of my House, therefore remove uncleanness far from them and cleanse them with a through cleansing."(4)

[(4)Ahmad narrated it in his Musnad with six chains, also Tirmidhi with several chains and he said:hasan sahih,al-Hakim, and Tabarani.]

Muslim, Tirmidhi (hasan sahih gharib), al-Hakim, and others also narrated:

"When Allah revealed the verse"...say (unto him), Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie" (3:61), Sad ibn Abi Waqqas said the Prophet summoned Ali, Fatima, Hasan and Husayn and said, 'O Allah! They are my Family' (allahumma haulau ahli)"

Page:162 & 163 Remembrance of Allah and Praising the Prophet.Vol.2  Encyclopedia of Islamic Doctrine.  Shaykh Muhammad Hisham Kabbani.

By:As-Sunna Foundation




Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyan appointed Sa'd as the Governor and said:

What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (ﷺ) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camels. I heard Allah's Messenger (ﷺ) say about 'Ali as he left him behind in one of his campaigns (that was Tabuk). 'Ali said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (ﷺ) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger, and Allah and his Messenger love him too. He (the narrator) said: We had been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed: "Let us summon our children and your children." Allah's Messenger (ﷺ) called 'Ali, Fatima, Hasan and Husain and said: O Allah, they are my family.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، وَمُحَمَّدُ بْنُ عَبَّادٍ، - وَتَقَارَبَا فِي اللَّفْظِ - قَالاَ حَدَّثَنَا حَاتِمٌ، - وَهُوَ ابْنُ إِسْمَاعِيلَ - عَنْ بُكَيْرِ بْنِ مِسْمَارٍ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، قَالَ أَمَرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا فَقَالَ مَا مَنَعَكَ أَنْ تَسُبَّ أَبَا التُّرَابِ فَقَالَ أَمَّا مَا ذَكَرْتُ ثَلاَثًا قَالَهُنَّ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم فَلَنْ أَسُبَّهُ لأَنْ تَكُونَ لِي وَاحِدَةٌ مِنْهُنَّ أَحَبُّ إِلَىَّ مِنْ حُمْرِ النَّعَمِ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ لَهُ خَلَّفَهُ فِي بَعْضِ مَغَازِيهِ فَقَالَ لَهُ عَلِيٌّ يَا رَسُولَ اللَّهِ خَلَّفْتَنِي مَعَ النِّسَاءِ وَالصِّبْيَانِ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلاَّ أَنَّهُ لاَ نُبُوَّةَ بَعْدِي ‏"‏ ‏.‏ وَسَمِعْتُهُ يَقُولُ يَوْمَ خَيْبَرَ ‏"‏ لأُعْطِيَنَّ الرَّايَةَ رَجُلاً يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ ‏"‏ ‏.‏ قَالَ فَتَطَاوَلْنَا لَهَا فَقَالَ ‏"‏ ادْعُوا لِي عَلِيًّا ‏"‏ ‏.‏ فَأُتِيَ بِهِ أَرْمَدَ فَبَصَقَ فِي عَيْنِهِ وَدَفَعَ الرَّايَةَ إِلَيْهِ فَفَتَحَ اللَّهُ عَلَيْهِ وَلَمَّا نَزَلَتْ هَذِهِ الآيَةُ ‏{‏ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ‏}‏ دَعَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلِي ‏"‏ ‏.‏

: Sahih Muslim 2404 d   Book 44, Hadith 50


Narrated Zaid bin Arqam, may Allah be pleased with both of them:

that the Messenger of Allah (ﷺ) said:"Indeed, I am leaving among you, that which if you hold fast to them, you shall not be misguided after me. One of them is greater than the other: The Book of Allah is a rope extended from the sky to the earth, and my family - the people of my house - and they shall not split until they meet at the Hawd, so look at how you deal with them after me."

حَدَّثَنَا عَلِيُّ بْنُ الْمُنْذِرِ، - كُوفِيٌّ - حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، قَالَ حَدَّثَنَا الأَعْمَشُ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ، وَالأَعْمَشُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ زَيْدِ بْنِ أَرْقَمَ، رَضِيَ اللَّهُ عَنْهُمَا قَالاَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنِّي تَارِكٌ فِيكُمْ مَا إِنْ تَمَسَّكْتُمْ بِهِ لَنْ تَضِلُّوا بَعْدِي أَحَدُهُمَا أَعْظَمُ مِنَ الآخَرِ كِتَابُ اللَّهِ حَبْلٌ مَمْدُودٌ مِنَ السَّمَاءِ إِلَى الأَرْضِ وَعِتْرَتِي أَهْلُ بَيْتِي وَلَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَىَّ الْحَوْضَ فَانْظُرُوا كَيْفَ تَخْلُفُونِي فِيهِمَا ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏



Narrated Umm Salamah:

"The Prophet (ﷺ) put a garment over Al-Hasan, Al-Hussain, 'Ali and Fatimah, then he said: 'O Allah, these are the people of my house and the close ones, so remove the Rijs from them and purify them thoroughly."

So Umm Salamah said: 'And am I with them, O Messenger of Allah?'

He said: "You are upon good."'

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ زُبَيْدٍ، عَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ أُمِّ سَلَمَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم جَلَّلَ عَلَى الْحَسَنِ وَالْحُسَيْنِ وَعَلِيٍّ وَفَاطِمَةَ كِسَاءً ثُمَّ قَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلُ بَيْتِي وَخَاصَّتِي أَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا ‏"‏ ‏.‏ فَقَالَتْ أُمُّ سَلَمَةَ وَأَنَا مَعَهُمْ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ إِنَّكِ إِلَى خَيْرٍ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَهُوَ أَحْسَنُ شَيْءٍ رُوِيَ فِي هَذَا الْبَابِ ‏.‏ وَفِي الْبَابِ عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ وَأَنَسِ بْنِ مَالِكٍ وَأَبِي الْحَمْرَاءِ وَمَعْقِلِ بْنِ يَسَارٍ وَعَائِشَةَ ‏.‏



Narrated 'Umar bin Abi Salamah - the step-son of the Prophet (ﷺ):

"When these Ayat were revealed to the Prophet (ﷺ): 'Allah only wishes to remove the Rijs from you, O members of the family, and to purify you with a thorough purification...' (33:33) in the home of Umm Salamah, he called for Fatimah, Hasan, Husain, and wrapped him in the cloak, then he said: 'O Allah! These are the people of my house, so remove the Rijs from them, and purify them with a thorough purification.'

So Umm Salamah said: 'And am I with them O Messenger of Allah?'

He said:

'You are in your place, and you are more virtuous to me.'"

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الأَصْبَهَانِيُّ، عَنْ يَحْيَى بْنِ عُبَيْدٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ، رَبِيبِ النَّبِيِّ صلى الله عليه وسلم قَالَ نَزَلَتْ هَذِهِ الآيَةُ عَلَى النَّبِيِّ صلى الله عليه وسلمَّ ‏:‏ ‏(‏ إنمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ‏)‏ فِي بَيْتِ أُمِّ سَلَمَةَ فَدَعَا النَّبِيُّ صلى الله عليه وسلم فَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَجَلَّلَهُمْ بِكِسَاءٍ وَعَلِيٌّ خَلْفَ ظَهْرِهِ فَجَلَّلَهُ بِكِسَاءٍ ثُمَّ قَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلُ بَيْتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا ‏"‏ ‏.‏ قَالَتْ أُمُّ سَلَمَةَ وَأَنَا مَعَهُمْ يَا نَبِيَّ اللَّهِ قَالَ ‏"‏ أَنْتِ عَلَى مَكَانِكِ وَأَنْتِ إِلَى خَيْرٍ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ وَمَعْقِلِ بْنِ يَسَارٍ وَأَبِي الْحَمْرَاءِ وَأَنَسٍ ‏.‏ قَالَ وَهَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏



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Post #14

Why do you limit the Ahlul Bayt (ع) to a few people?


To prove that the Ahlul Bayt (ع) in the Verse of Purification are limited to the five “people of the cloak” (ahl al-kisa’: the Prophet, ‘Ali, Fatimah, Hasan, and Husayn, upon whom be peace), various textual and traditional proofs that are accepted by Sunnis and Shi’as can be forwarded. We will look at each of these proofs separately.

Discursive or Textual Proofs

a. The Qur`an is the word of Allah (aw

j) and is a miracle from more than just a single aspect. The most accessible and easily grasped of those aspects is the Qur`an’s eloquence.

That is, there exists no literary mistake in the matter, style, or choice of wording of the Noble Book. We know that in ‘Arabic there are separate feminine pronouns used in the second and third persons. In using a pronoun, numerous aspects are taken into account. For example, when there are significantly more women in a group than men, a feminine pronoun is used.

Now, if a masculine pronoun were to be used in addressing a group consisting primarily of women, it would be considered a grammatical mistake. If a person uses masculine pronouns in place of feminine ones or vice versa, it would be an amusing mistake. Far be it from the Qur`an, the Word of Allah and the Prophet’s (ص) eternal miracle, to make such a mistake.

The Verse of Purification has the words ‘ankum and yutahhirakum, in which the pronouns are masculine, though Allah (awj) is well aware that there were more women in the Prophet’s household than men. So if we were to hold that this verse refers to all of his household and family, we would have to say that we have found a grammatical mistake in the Qur`an, that is, the use of two masculine pronouns in place of feminine ones—a mistake that is clear and undeniable.

It is obvious that this is inconsistent with the Muslim belief in the Qur`an’s miraculousness and Allah’s (awj) Knowledge and Wisdom, and is thus unacceptable. Thus, the two pronouns must refer to a group that would permit masculine pronouns to be used. And this is only the case if we take the pronouns in the verse to refer to the Prophet’s household in the house of Fatimah, that is, the Prophet, Fatimah, ‘Ali, Hasan, and Husayn (ع).

b. The word ahl (family) in Arabic must always be part of a possessive phrase in meaning. That is, it must be related or attributed to something else for its own meaning to become clear, as in ahl al-kitab(people of the book), ahl al-iman (people of faith, or believers), and ahl al-nifaq (people of hypocrisy, or hypocrites).

Thus part of the meaning of the word ahl is denoted by the word to which it is attributed. So, if we wish to know what ahl means in the Verse of Purification we must first determine the meaning of the word bayt (house).

The word bayt means “house” or “abode” and denotes a place. Now what is meant by this word in different usages is something that is explained by contextual clues, both internal (verbal) and external (nonverbal).

The same holds true for the topic under discussion, that is, the expression “Ahlul Bayt.” So if there are no contextual clues to limit, expand, or clarify what Allah intended with this expression, if we were to ignore the literary objection that would result, it would be possible to take “Ahlul Bayt” to refer to everyone related to the Prophet (ص) in his houses. In this case, the word bayt would mean “home” or “residence”.

But with a little attention to some external contextual clues, such as the situation in which the verse was revealed, we will realize that such a meaning is untrue, because although the verse was revealed in the very house of Umm Salamah, the Prophet (ص) clearly said she was not one of the Ahlul Bayt (ع). If bayt were to refer to a residence, Umm Salamah—in whose home the verse was revealed—should be its first addressee and more worthy of this title than anyone else.

But it has already been shown that this is contrary to reality. In this regard, it would be good to refer to a tradition that Wahidi Nishapuri has narrated:

“Umm Salamah relates that the Prophet (ص) was in [my] house and food was before him when Fatimah (ع) entered. The Prophet (ص) said, ‘[Fatimah,] call your husband and sons to come to me.’ ‘Ali, Hasan, and Husayn (ع) came and sat down. While they were eating, the Prophet (ص) fell asleep.

“There was a Khaybari cloak under the Prophet (ص) during this time, and I was in the [adjoining] room praying. Then Allah revealed the Verse of Purification.

“After this, the Prophet (ص) covered them [‘Ali, Fatimah, Hasan, and Husayn] with his cloak as well. Then he took out his hands and, facing the sky, said: ‘O Allah!  These are my Ahlul Bayt and the closest ones to me. Remove from them all uncleanliness and purify them.’

“At that time I came to their room and asked, ‘Am I too with you O Messenger of Allah?’  He replied, ‘You are on the right [path]. You are on the right [path].’”[1] 

In this way, the Prophet (ص) praised Umm Salamah without considering her to be one of the Ahlul Bayt.

There are numerous traditions with the above purport in Sunni hadith collections[2]. This is the same tradition that is well-known among Shi’as as the tradition of the cloak (hadith al-Kisa) and which is found in most books of hadith and supplications.

Traditional Proofs

There are numerous traditions that clarify what Allah (awj) meant by Ahlul Bayt in the verse of Purification. In view of the various details and aspects explained in these traditions, we have divided them into three groups and will mention one example from each group. It is worthy of mentioning that only Sunni sources have been used for the following traditions, though comparable traditions are abundant in Shi’a sources as well.

a. The first group consists of traditions that explain the Prophet’s (ص) words regarding the purport of the expression Ahlul Bayt in the verse of Purification.

Muhammad ibn al-Muthanna, with a chain reaching Abu Sa’id al-Khidri, narrates that the Prophet (ص) said, “This verse was revealed regarding five people—me, ‘Ali, Fatimah, Hasan, and Husayn:

‘Verily, Allah only wishes to remove all uncleanliness from you, O people of the house, and purify you thoroughly.’”[3] 

b. The second group consists of traditions that came after the meaning of Ahlul Bayt had been explained verbally and that clarify its meaning in actions through the conduct of the Prophet (ص).

Ibn Waki`, in a chain leading to Anas, relates that he would say,

“For six months after the Verse of Purification was revealed, whenever the Prophet (ص) would go for prayers, he would stand outside the door of Fatimah’s house and say, ‘[It is time for] the prayers, O people of the house!’ and then he would recite this verse.”[4] 

Does this prophetic action, which continued for 180 days, five times a day, in explaining the meaning of Ahlul Bayt leave any room for doubt?

c. The third group consists of traditions that are historical in nature and explain the thoughts and actions of the people of that era with respect to the Verse of Purification and who it addresses. In view of these traditions, it can be said that this issue—the limitation of the Verse of Purification to the five people of the cloak (ع)—was so well-known among the Muslims that whenever they would see one of them, they would say, “I saw so-and-so, who is of the Ahlul Bayt.” Or they would indicate them and say, “So-and-so is of the ahl al-bayt.” As an example, one can refer to the story of Abu Mijlaz, the details of which have been mentioned in Sunni books of tafsir[5] (Qur`anic commentary).

[1] Al-Kafi, vol. 1, pg. 287

[2] Sunan Tirmizhi, vol.5, pg. 30 is only one example

[3] Jami’ al-Bayan, vol. 22, pg. 9

[4] Jami’ al-Bayan, vol. 22, pg. 9

[5] Jami’ al-Bayan, vol. 25, pg. 70


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Post # 15


Fakhr al-Razi and others mentioned the above tradition under the commentary of the following verse of Qur’an, in which Allah tell his Messenger:

"(O Prophet) tell (people) I don’t ask you any wage (in return for my prophethood) except to love my near kin. And if anyone earns any good We shall give Him an increase of good (in return for it)”

(Qur’an 42:23).

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

It has been widely reported by the Sunni commentators of the Holy Qur’an that:

Ibn Abbas narrated:

When the above verse (42:23) was revealed, the companions asked: "O’ the Messenger of Allah! Who are those near kin whose love Allah has made obligatory for us?”

Upon that the Prophet (S) said:

"‘Ali, Fatimah, and their two sons.”He (S) repeated this sentence thrice.

Sunni references:

1. Tafsir al-Kabir, by Fakhr al-Din al-Razi, Part 27, pp 165-166

2. Tafsir al-Tha’labi, under the commentary of verse 42:23 of Qur’an

3. Tafsir al-Tabari, by Ibn Jarir al-Tabari, under verse 42:23

4. Tafsir al-Qurtubi, under commentary of verse 42:23 of Qur’an

5. Tafsir al-Kashshaf, by al-Zamakhshari, under commentary of verse 42:23

6. Tafsir al-Baidhawi, under the commentary of verse 42:23 of Qur’an

7. Tafsir al-Kalbi, under commentary of verse 42:23 of Qur’an

8. al-Madarik, in connection with verse 42:23

9. Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p25

10. Musnad Ahmad Ibn Hanbal,

11. al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p259

12. Shawahid al-Tanzeel, Hakim Hasakani, al-Hanafi, v2, p132

13. Many others such as Ibn Abi Hatam, al-Tabarani, etc.


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As per the Qur'an and Hadith/Tradition.

No one ( any of the "high ranking"  companions or what some term "High ranking Ahlul bayth" were in a position to Question//Advise/Judge any one of the Ahl- Al- Kisa.

“people of the cloak” (ahl al-kisa’)

: the Prophet, ‘Ali, Fatimah, Hasan, and Husayn, upon whom be peace),

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I am a layman, an average person. So I do not try to answer or address things. As I do not have the proper linguistic skills or Knowledge or time . In the absence of a proper response.( some have given it ) not addressed all issues. May be they do not think its important to due to time issues.

I will answer for myself and put my thoughts out there, may be not complete - as I may think of something later so the reason for multiple posts. So, here is my understanding, you do not have to like it, or use any on the little things at the bottom. But what I do require is your critique, as it makes me understand any mistake in my thought process or any additional information that I did not think of feel free to add. Its not who gets it right, we all work for the same purpose. We do not believe in copyrights so this is not my thread, it belongs to all to freely add. Or develop on the initial seed idea. 

This issue of Confrontational Personality. 

This is a very subjective call and not very scholarly. Intentional or not. It seems to imply, a point that a Mistake was made. It shifts the blame from the maloon(s) (accursed(s)), and points the spotlight on Our Master Imam Al- Husayn(عليه السلام). Directs people away form the Core issue of recognizing the  Falsehood.  And based on speakers view of all companions were prone to mistakes and error of judgement is fine from his theological point of view. ( I do not agree, but if he arrived it at this conclusion after utilizing his God given gift, Intellect and  freewill with full knowledge of the Qu'ran and Sunnah, that is this issue not mine) As he did make his position known as a Non Shia. 

Quresh/Meccan will brand Muhammad al-Mustafa (peace be upon him and his pure progeny) as confrontational. As the mission was upsetting their status quo. Others may call it less confrontational in the event of the Peace treaty and make question prophethood. 

Similarly, Our Master Imam Hassan(عليه السلام) would be considered by the Ummayads confrontational at the time of war, later at the time of the peace treaty as less confrontational. 

It all depends of the Will of their lord. There is a time and place for everything. We do not question a Divine Representative under Divine command and mission which is usually out of our limited and worldly understand. Like the Angles did not initially  understand the appointment but once they were given knowledge they did 

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ {32}

[Pickthal 2:32] They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise.

or in the case of Prophet Moses(عليه السلام) 


In general,even in today's times as  most people liked status quo after Saqifa, Fadaq, Karbala as it is very dangerous to lives, living standards, perks and family and friends, property, wealth  and loss of income or status. So, will brand anything out of the comfort zone as confrontational. 



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