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In the Name of God بسم الله

A shaytan and an Angel on Your Heart

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سلام 

Read the following Saheeh narration, and then check the common translations for verses, 50:17-18

What you'd notice is that most translators due to their ignorance of this narration, which is one of many with this same content, have either mis-translated  this verse or have misinterpreted it. 

Commonly the two recipients (ٱلۡمُتَلَقِّيَانِ) are translated as two angels; whereas the following narration and others like it, clearly, indicate that one of these two recipients on your heart is a shaytan. 

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: مَا مِنْ قَلْبٍ إِلاَّ وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى اَلْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ اَلشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ اَلْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ «عَنِ اَلْيَمِينِ وَ عَنِ اَلشِّمٰالِ قَعِيدٌ `مٰا يَلْفِظُ مِنْ قَوْلٍ إِلاّٰ لَدَيْهِ رَقِيبٌ عَتِيدٌ » .

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Posted (edited)
2 hours ago, SoRoUsH said:

سلام 

Read the following Saheeh narration, and then check the common translations for verses, 50:17-18

What you'd notice is that most translators due to their ignorance of this narration, which is one of many with this same content, have either mis-translated  this verse or have misinterpreted it. 

Commonly the two recipients (ٱلۡمُتَلَقِّيَانِ) are translated as two angels; whereas the following narration and others like it, clearly, indicate that one of these two recipients on your heart is a shaytan. 

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: مَا مِنْ قَلْبٍ إِلاَّ وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى اَلْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ اَلشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ اَلْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ «عَنِ اَلْيَمِينِ وَ عَنِ اَلشِّمٰالِ قَعِيدٌ `مٰا يَلْفِظُ مِنْ قَوْلٍ إِلاّٰ لَدَيْهِ رَقِيبٌ عَتِيدٌ » .

Salam, 

It does make sense as for the writer of the deed, singular adjective is used in the phrase رَقِيبٌ عَتِيدٌ

But then we have narrations which mentions the writer of the deeds as two. What about that? 

And the verse 21 of the same chapter mentions that every soul will come with "a driver" and "a witness". Who is the driver & who is the witness? Are they each from the two mentioned in your quoted hadith? 

Lastly, this hadith mentioning the presence of two entities in heart, where are the two guardian angels present who write down the deeds? The Munkir & Nakeer. 

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Salam

The guiding King is the Imam and he is one of the close companions with you and the other is from the Satanic forces. Imam is the driver and witness mentioned in Suratal Qaf and king is a better translation of that word then Angel in that hadith.

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Salam

The witness who truly sees us is the Imam while the Qareen from Iblis sees us but in a way that is distorted. Part of Eman is to distinguish between the vision from Imam which reflects who we are and teaches us who we are from the Qareen from Iblis who teaches us to see ourselves from the dark magic which the Qareen/Satan himself deceived himself about.

There are many ahadith about witness of our time being Imam.  The Qareen of Iblis is a witness but a false one who's vision is based on falsehood.

As for the word malek, it can be king, and for example, Imams argued the malakain of Babel, was two kings, because Angels would not be representatives on earth by many verses.

The guiding king of our time is one of the Qareens, the other is a false Satanic being that wants to "guide" us but their guidance is accordance to Iblis and his magic.

 

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Salam

On 6/11/2021 at 6:54 AM, SoRoUsH said:

 

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: مَا مِنْ قَلْبٍ إِلاَّ وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى اَلْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ اَلشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ اَلْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ «عَنِ اَلْيَمِينِ وَ عَنِ اَلشِّمٰالِ قَعِيدٌ `مٰا يَلْفِظُ مِنْ قَوْلٍ إِلاّٰ لَدَيْهِ رَقِيبٌ عَتِيدٌ » .

 

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Imam Sadigh (عليه السلام) said: There is no heart except that it has two ears, on one of those two , It is a guide angel  and on the other it is a seditionist devil, This commands it and those forbids . Satan commands to sins, and the angel forbids them, and it is that AllahAlmighty says: When the twin recorders record [his deeds], seated on the right hand and on the left: (17) he says no word but that there is a ready observer beside him. (18)

You will not find a people believing in Allah and the Last Day endearing those who oppose Allah and His Apostle even though they were their own parents, or children, or brothers, or kinsfolk. [For] such, He has written faith into their hearts and strengthened them with a spirit from Him. He will admit them into gardens with streams running in them, to remain in them [forever], Allah is pleased with them, and they are pleased with Him. They are Allah’s confederates. Look! The confederates of Allah are indeed felicitous! (22)

 

https://tanzil.net/#trans/en.qarai/50:18

https://tanzil.net/#trans/en.qarai/58:22

http://moudeomam.com/kotobe-hadis/osule-kafy-3/2674-osule-kafy-32342.html

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"Raqibl"; Meaning watchful and "Atid"; It means someone who is ready to do something. [2]

In similar fashion ,I think  a hadith can clarifies it better.

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Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Aban Bin Taghlub, (It has been narrated) from Abu Abdullah having said: ‘There is none from a Momin except for his heart would be two ears in its interior – an ear into which the slinking whisperer (Satan(la)) would blow, and an ear into which the Angel would blow. Thus Allah Assists the Momin with the Angel, and these are His Words [58:22] and He has Supported them with a Spirit from Him’.

ُمَحمَّد بن َيْحَيى عن أَْحَمَد بن ُمَحمَّد بن ِعيَسى عن َعلِيِّ بن الجكم عن َسْيِف بن َعِميَرَة عن أََباِن بين َتْغلَِب عن أَِبي َعْبِد الله ( َعلِيِّه السلام) َقاَل ما من مومن إلا و لَِقْلِبِه أُُذٌنان في َجْوِفِه أُُذٌن َيْنفُُث ِفيَها اْلَوْسَواُس اْلخَنَّاُس و أُُذٌن َيْنفُُث ِفيَها اْلَملَكُ َفُيَؤيِّد اللة المومن باْلَملَكُ َفَذلَِك َقْولُُه و أيَدُهْم ِبُروٍح ِمْنه "

https://hadith.academyofislam.com/?q=_id:14382

likewise Suah of An-Nas

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بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
قُلْ أَعُوذُ بِرَبِّ النَّاسِ ‎﴿١﴾‏ مَلِكِ النَّاسِ ‎﴿٢﴾‏ إِلَٰهِ النَّاسِ ‎﴿٣﴾‏ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ‎﴿٤﴾‏ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ‎﴿٥﴾‏ مِنَ الْجِنَّةِ وَالنَّاسِ ‎﴿٦﴾‏

Say, ‘I seek the protection of the Lord of humans, (1) Sovereign of humans, (2) God of humans, (3) from the evil of the sneaky tempter (4) who puts temptations into the breasts of humans, (5) from among the jinn and humans.’ (6)

 

https://tanzil.net/#trans/en.qarai/114:1

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The late Majlisi quotes some scholars as saying: The heart is the source of honor and virtue of humanity, due to which it is superior to the creatures. He knows God by heart and becomes acquainted with the attributes of His beauty and perfection, and in the Hereafter he will be prone to divine rewards and appearances, so in truth the heart of the world is to God, and the agent for God and strives to God and to God. The other organs and limbs of the body are the followers, the servants, and the tools and instruments that the heart employs and commands, Calling and questioning and reward and punishment is by heart so if human has known the heart , by the same token , has known himself as he has known himself , by the same token, he has known Allah (briefly)

The proof of the ear for it is metaphorical and simile, and the purpose of blowing an angel is the inspiration and good memories that are sometimes induced in the human heart, and the purpose of blowing the devil is that the obsession and corrupt fantasies sometimes hunts him.

http://moudeomam.com/kotobe-hadis/osule-kafy-3/2674-osule-kafy-32342.html

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Two Multaqian
A group of commentators believe that "Raqib" and "Atid" are  two angels that are mentioned in the verse "ِْذْ يتَلَقَّی الْمُتَلَقِّانِنَ عَنِ الْمِينِ وَنَن الشِّمَالِ قَعِيدٌ". The angel on the right is called "Raqib" and the write of good works, and the angel on the left is called "Atid" and the writer  of bad works. [6]

Seyyed Mohammad Hossein Tehrani believes that because angels are not material, they do not have a necessary place, but because they belong to matter, they find a relation and addition to matter, like the human soul, which is not material but finds a special relation with the body due to belonging to the body. Coming of two heavenly angels and standing on two shoulders is like attaching the soul to the body, and right and left is an allusion to happiness and misery; That is, one of those angels records good deeds and the other records bad deeds.

https://fa.wikishia.net/view/رقیب_و_عتید

https://www.islamquest.net/fa/archive/question/ar22087

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Salam

The "spirit from him" that he helps believers by according to many ahadith is the Imam (ajf() which again shows it's better translated as king.

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1 hour ago, Guest Raynor said:

Salam

The "spirit from him" that he helps believers by according to many ahadith is the Imam (ajf() which again shows it's better translated as king.

This is false. 

The Spirit from Him is not the Imam. It's a special creation.

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58 minutes ago, Guest Raynor said:

Are you calling the ahadith false or saying they don't exist?

I haven't seen any acceptable narrations that state this Ruh from God is the Imam. If you have, post them here with their isnad. Thanks!

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Posted (edited)
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Several of our companions from Ahmad b. Muhammad from al-Husayn b. Sa`eed from an-Nadr b. Suwayd from Yahya al-Halabi from Abu Sabah al-Kinani from Abu Baseer.


He said: I asked Abu `Abdillah عليه السلام about the saying of Allah تبارك وتعالى, “And thus we have inspired in you a Spirit from Our command. Before, you did not even know the Book nor the belief,” (42:52). He said: It (i.e. the Spirit) is a creature of the creatures of Allah عزوجل; greater than Jibra’il and Mika’il, and it was with the Messenger of Allah صلى الله عليه وآله to give him news and protect him. And it is with the Imams after him. (al-Kafi, Volume 1, hadith 56)

(sahih) (صحيح)

 

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Ali b. Ibrahim from Muhammad b. `Isa from Yunus from ibn Muskan from Abu Baseer.


He said: I asked Abu `Abdillah عليه السلام about the saying of Allah عزوجل, “They ask you about the Spirit. Say: The Spirit is by the command of my Lord.” (17:85) He said: It is a creature greater than Jibra’il and Mika’il, and it was with the Messenger of Allah صلى الله عليه وآله and it is with the Imams. And it is from the Kingdom (al-malakut). (al-Kafi, Volume 1, hadith 713)

(sahih) (صحيح)

 

Quote

 

`Ali from his father from ibn Abi `Umayr from Abu Ayyub al-Khazaz from Abu Baseer.


He said: I heard Abu `Abdillah عليه السلام say: “They ask you about the Spirit. Say: The Spirit is by the command of my Lord.” (17:85) He said: It is a creature greater than Jibra’il and Mika’il. It was not with anyone who has passed except Muhammad صلى الله عليه وآله; and it is with the Imams and protects them. And all that is sought is not found. (al-Kafi, Volume 1, hadith 714)

(hasan) (حسن)

 

http://www.imamiyya.com/hadith/usul-kafi/book-4/chapter-56

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3 hours ago, SoRoUsH said:

I haven't seen any acceptable narrations that state this Ruh from God is the Imam. If you have, post them here with their isnad. Thanks!

Salam..

From Allah (سُبْحَانَهُ وَ تَعَالَى) to Imam and then to us on all our Amr.  What do you think?

bismillah.gif
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ {1}

[Yusufali 97:1] We have indeed revealed this (Message) in the Night of Power:

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ {2}

[Yusufali 97:2] And what will explain to thee what the night of power is?

لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ {3}

[Yusufali 97:3] The Night of Power is better than a thousand months.

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ {4}

[Yusufali 97:4] Therein come down the angels and the Spirit by Allah's permission, on every errand:

سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ {5}

[Yusufali 97:5] Peace!...This until the rise of morn!

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1 hour ago, layman said:

From Allah (سُبْحَانَهُ وَ تَعَالَى) to Imam

سلام 

The guest poster said that the Ruh is the Imam, which is obviously not the case. 

1 hour ago, layman said:

and then to us on all our Amr.  What do you think?

I am not sure that God's Spirit, when He says من روحي is the same as The Spirit /الروح 

In 16:2 God states that He sends down The Spirit (الروح) to whoever He wills. 16:2 and 97:4 are in agreement with each other. 

However, I think, God's Spirit is not the same as الروح, since God's Spirit was blown into Adam and Isa, peace be upon them. 

"Being (directly) blown into" and "being sent down with angels" are two different methods, which makes me believe they're two different things/entities. 

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Salam

I want to say we all understand ahadith and Quran differently. That's fine and there are different levels of understanding, and people go at it in their own pace.

I believe according to Quran and ahadith, the concept of name of God is not "letters" for example "A" "L" "L" "A" "H" and combining that and that refers to God. That is a pointer to a pointer that points to God.

The reality of the name of God can be seen from a singular term and it can be seen from plural. The plural are the many instances of his name and the singular is saying they all his name and it's one light and reality.

Samuel translates to "name of God", but he is not God nor referred to by the word "G" "O" "D" combined letters. God as in the Creator is referred to by it, but how?

Ahlulbayt can be called "signs of God" and each leader and guide a rope of God combined with the Quran, they are ships from one viewpoint, but one ship, one sign, one rope from another viewpoint.

The path of God is described similarly in Quran as one path, but as well, the Prophets and Messengers were all paths to God. It's one path from one perspective, but they split into different paths, so one path and many paths they are, don't contradict.

I believe similarly, the concept of holy spirit or spirit from his authority, can be described, as one reality and from another perspective, there are many instances of the holy spirit.

Adam is an instance of the breath of God in form of the holy spirit, his face, his greatest sign, and his greatest name. His essence is light and is from the malakut. This reality because it never ceases from Adam till now, is said to be the concept of the holy spirit. name of God, light of God.

Ahlulbayt and Quran have been called a singular sign from one perspective, but this proof and sign from God is full of signs and proofs from another perspective.

Ahlulbayt and Quran are word of God from one perspective, by they also mines of his words from another.

They are his proof from one perspective, and are where his lights and proofs are found from another perspective.

When Ahlulbayt talk about holy spirit being what was in Adam, in Jesus and was with Mohammad and is with each Imam, they are talking the role of authority  from God in the light emitted by him.

Now this I stated my understanding without proofs from quotes of Quran and hadiths, but I believe I can prove this through ahadith and Quran. For example, if you look up ahadith about the word that God makes firm believers by and the pure word, it will clarify a lot.

 

 

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Posted (edited)

The Spirit which was breathed into Prophets Adam (عليه السلام) and Isa (عليه السلام) is not the same as the Spirit that aided the Prophet (saww), it was a created thing that Allah (سُبْحَانَهُ وَ تَعَالَى) chose for them over other creation and it is why their miraculous births happened.

Just a thought: Although the last "hasan" hadith I posted in my previous post seems to imply that no one from the past other than our Messenger (saww) and the Imams (عليه السلام) were aided by The Spirit, the Holy Qur'an says this:

Indeed, We gave Mūsā the Book, and after him We sent messengers, one following the other; and We gave clear signs to ‘Īsā, the son of Maryam (Jesus, the son of Mary), and supported him with the Holy Spirit. Then, how is it that every time a prophet came to you with what does not meet your desires, you grew arrogant? So, you gave the lie to a group (of the messengers) and killed others. [2:87]

And other hadiths also confirm that the Holy Spirit aided the previous Prophets too.

Edited by Sumerian
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54 minutes ago, Sumerian said:

other hadiths also confirm that the Holy Spirit aided the previous Prophets too.

All prophets and messengers have holy spirit in them. روح القدس is a type of spirits, which is only in prophets and messengers. There are other types of spirits, too, such as روح الایمان and روح الشهوة and others. 

الروح or The Spirit may be one specific Ruh, one special creation; not a type. And there may be only one الروح, which is with our prophet ((صلى الله عليه وآله وسلم)) and the Imams (عليه السلام).

 

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Posted (edited)
56 minutes ago, SoRoUsH said:

All prophets and messengers have holy spirit in them. روح القدس is a type of spirits, which is only in prophets and messengers. There are other types of spirits, too, such as روح الایمان and روح الشهوة and others. 

الروح or The Spirit may be one specific Ruh, one special creation; not a type. And there may be only one الروح, which is with our prophet ((صلى الله عليه وآله وسلم)) and the Imams (عليه السلام).

 

I have not seen enough evidence to conclude there is a differentiation between the two, nor have I seen any of our scholars claim that.

It may be the Spirit that is within the Messengers and Prophets (عليه السلام) and it may also be the creation which is greater than Jibra'il (عليه السلام) that aided the Imams (عليه السلام) at the same time. It may be one being.

Edited by Sumerian
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