Quran 12:108

[Cool]

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي

12:108) 

This profound verse is the point of contemplation for me for the blessed month of Ramadhan Insha Allah. 

If the admins were able to fix the slow response of this site since its shifting to the new server, I will Insha Allah try to add some points I have collected from this verse. 

The verse starts with the word قل (say), which indicates that whatever Prophet (صلى الله عليه وآله وسلم) is about to say, is in accordance with the divine command & knowledge. 

The verse than moves ahead and mention هَٰذِهِ سَبِيلِي (say!! this is my way) and then further explains the term سَبِيلِي (way) by giving description أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ i.e., to call towards Allah (سُبْحَانَهُ وَ تَعَالَى) with بَصِيرَةٍ i.e., with certainty, with complete & comprehensive knowledge. 

And this بَصِيرَةٍ will be my point of contemplation & discussion Insha Allah because of the fact that the verse goes ahead & mentions something more interesting i.e.,  أَنَا وَمَنِ اتَّبَعَنِي (I and whoever follows me). 

So this "basirah" would be considered as a prerequisite for anyone who claims to "follow" the Prophet (صلى الله عليه وآله وسلم) in true letter & spirit. 

We will start with discussing the verse with

1) understanding what is بَصِيرَةٍ

2) and why it is of so importance that Prophet (صلى الله عليه وآله وسلم) himself as well as those who do his اتباع (or follow him) are equipped with this treasure of insight & certainty. 

May Almighty Lord be my helper and the blessings of Holy Prophet (صلى الله عليه وآله وسلم) & his pure progeny be with me during my attempt to discuss this blessed verse. 

Wassalam!!

[علوي]

Mashallah, it's a beautiful ayah. May Allah give you the opportunity to discuss it.

btw "مَنِ اتَّبَعَنِي" could also mean Ameer al-Mo2mineen (عليه السلام) and the rest of the a2immah. (al-Kafi)

[Cool]

On 3/21/2023 at 1:23 AM, علوي said:

btw "مَنِ اتَّبَعَنِي" could also mean Ameer al-Mo2mineen (عليه السلام) and the rest of the a2immah

Salam!

It certainly means the same. We will get to this conclusion In-sha Allah by understanding the words بصيرة & اتباع 

I am however not going to conclude the topic on its very beginning . 

[Cool]

First of all, I would like to offer thanks to the site administrators for resolving the issues causing technical errors in visiting this site. 

Getting back to my topic which I would like to discuss in light of the verse 108 of chapter 12. In this blessed month, I have some other business too which are not allowing me to discuss the topic in one post, so I will be discussing the topic in parts. 

What is بصيرة?

Linguistically, بصيرة is the belief of the heart that stems from a correct path that shows its owner the issue in its reality as it is.

Just like بصر (sight) is the light of the العين (eyes), the بصيرة can be understood as the light of the heart.

One of the name of Allah (سُبْحَانَهُ وَ تَعَالَى) is البصير which means He is the one who sees all things, their visible and hidden, without any organ of sight (آلة البصر). If the same noun is used for any human, it would mean to indicate his knowledge or his status as العالم.

A plural form of the same root is البصائر which are clear signs and evidence from Lord Almighty, by which we can see the guidance from misguidance, and by which we can distinguish between truth and falsehood.

So we come to an understanding that البصيرة is the light of the heart. This would mean that any heart which is lacking the basirah can be understood as blind heart and the same has been mentioned in another profound verse of chapter 22 where Allah (سُبْحَانَهُ وَ تَعَالَى) mentioned:

أفلم يسيروا في الأرض فتكون لهم قلوبُ يعقلونَ بها أو ءاذان يسمعون بها فإنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور

(Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts.) 22:46

It was mentioned on the authority of the Prophet Muhammad (صلى الله عليه وآله وسلم) in the context of mentioning this verse:

ليس الأعمى من يعمى بصره, ولكن الأعمى من تعمى بصيرته

"The blind is not the one whose sight is blinded, but the blind is the one whose insight is blinded"

It is worth noting that in few places in Quran, the word "qalb" is used in the meaning of "aql", as the case of 22:46 where hearts are mentioned as a tool to understand "يعقلون بها".

Keeping in view this specific interchangeable relationship between heart & intellect, we may also say that the "basirah" is the light of intellect (العقل).

Imam al-Sadiq (عليه السلام), in a wonderful and profound statement, describing the العقل by saying:

دعامة الانسان العقل , والعقل منه الفطنة والفهم والحفظ والعلم ,وبالعقل يكمل , وهو دليله ومبصره ومفتاح أمره , فإذا كان تأييد عقله من النور كان عالماً حافظاً ذاكراً فطناً فهماً , فعلم بذلك كيف ولم وحيث, وعرف من نصحه ومن غشه , فإذا عرف ذلك عرف مجراه وموصوله ومفصوله , وأخلص الوحدانية لله والإقرار بالطاعة. فإذا فعل ذلك كان مستدركاً لما فات, وارداً على ما هو ات, يعرف ما هو فيه , ولأي شيء هو هاهنا, ومن أين يأتيه, وإلى ماهو صائر , وذلك كله من تأييد العقل
 

To be continued.....

 

[Abu Nur]

Salaam Aleikum,

MashaAllah and Jazakallah khayran for the topic and knowledge. My understanding is that we have two intelligences, one is the brain intelligence where majority humans use it in daily life, sciences and they have abundance of it. While the other is the Heart Intelligence that many people lack of it. And you beautiful described the intelligence of heart and the Qur'an always refers exactly to it.

[Irfani313]

@Cool Salam- JazakAllah Kher.

Same theme, and a superb discussion on this Ayat and others in five part majalis of Imam Hussian AS.

https://youtu.be/IV_B2TdBDK4
 

Enjoy and keep all of us in your Duas. 

[Cool]

As mentioned earlier, if the noun "baseer" is used for any human, it would mean to indicate his knowledge or his status as العالم.

A verse of Quran give us the glimpse of special type of knowledge:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

35:28) those of His servants only who are possessed of knowledge fear Allah.

Those who have knowledge in this verse refers to the ‘Urafa". The verse conveys the relation between insight and the fear of God. A person’s benefit from the fear of God depends on his knowledge and understanding of God, and so an increase in such knowledge results in an increase of apprehensiveness.

On two occasions, the Qur’an mentions an exclusive relation between understanding God and fear of God. On one occasion, “fear of God” has been restricted to those who have understanding; in another, the Qur’an has limited the fear of those who have an understanding to the fear of God alone.

In the verse:

الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ

33:39) Those who deliver the messages of Allah and fear Him, and do not fear any one but Allah;

the fear held by the knowledgeable is limited to fear of God alone, given that those who carry out the message of God to the people are to be understanding and knowledgeable.

These two verses indicates a logical relationship between understanding and wayfaring towards God. According to these verses, fear of Allah is a result of understanding and knowledge, and God increases His servant’s fear for Him depending on the extent of his cognizance in relation to Him.

We also find in Quran the verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ

57:28) O you who believe! be careful of (your duty to) Allah and believe in His Messenger: He will give you two portions of His mercy, and make for you a light with which you will walk, and forgive you.

And this verse too:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا اللَّهَ يَجْعَلْ لَكُمْ فُرْقَانًا

8:29) O you who believe! If you are careful of (your duty to) Allah, He will grant you a distinction

And in this manner God bestows this light and ability to separate truth from falsehood by means of piety to His servants.

We also find further evidences of this in Quran:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ

6:122) Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth? Thus what they did was made fair seeming to the unbelievers.

God places this light -which is the recognition and ma’refat of Him - in the heart of whosoever loves him, and the good doers benefit from it in their path to perfection.

A hadith of Imam al-Sadiq (عليه السلام):

A hadith attributed to Imam al-Sadiq (عليه السلام) has mentioned this:

"Knowledge cannot, as you might think, be achieved through learning; rather, it is a light which reaches into the heart of the one whom God wishes to guide. If you are seeking knowledge, then look for true devotion to God within yourself, seek knowledge through practice, and ask God to grant you the power of understanding so that you will be able to understand."

Interestingly, the knowledge intended in this hadith is an insight (معرفة) and understanding different from what is commonly meant by the word ‘knowledge.’

And Basirah, in a broader sense,  is the integration of العلم & معرفة. It is said that:

أن البصيرة هي تكامل العلم والمعرفة بالشئ
 

To be continued......

[Cool]

On 3/20/2023 at 4:30 PM, Cool said:

أَنَا وَمَنِ اتَّبَعَنِي

12:108) 

Itteba' (اتباع):

I will try to avoid any length discussions here and would try to get to the conclusion with the help of couple of verses and ahadith In-sha Allah.

 اتباع means following someone or something (in true letter & spirit).

The phrase mentioned in verse 12:108 من اتبعني means whosoever follows me.

Interestingly, the traces of this اتباع is found from the very beginning of the startup of prophetic mission of Prophet Muhammad (صلى الله عليه وآله وسلم). We find in Quran the verses:

وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ
وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

26:214) And warn your nearest relations,
26:215) And be kind to him who follows you of the believers.

These verses mentions clearly the existence of a true follower since the time of "ذوالعشيرة".

In another place, a verse is mentioning this:

يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

8:64) O Prophet! Allah is sufficient for you and (for) such of the believers as follow you.

Here the term اتباع has included another meaning i.e., helping/supporting/ protecting the Holy Prophet (صلى الله عليه وآله وسلم).

With this in mind, I would argue that the true "misdaq" of the phrase من اتبعني would be no one else but Amir ul Momineen Ali ibn Abi Talib (عليه السلام) in the first place. And this can be found in the very words of the Holy Prophet (صلى الله عليه وآله وسلم) where he said:

... يا علي أنت أول من آمن بي وصدقني وأول من أعانني على أمري وجاهد معي عدوي وأنت أول من صلى معي والناس يومئذ في غفلة الجهالة

عيون أخبار الإمام الرضا (ع)، ج1، ص272

(... O Ali, you are the first to believe in me and be true to me, and the first to help me in my affairs, and fight against my enemy with me, and you are the first to pray with me, and the people on that day will be in the heedlessness of ignorance.)

The Holy Prophet (صلى الله عليه وآله وسلم) only prostrated to Allah (سُبْحَانَهُ وَ تَعَالَى) and Ali ibn Abi Talib (عليه السلام) holds the same honor, he too only prostrated to Allah (سُبْحَانَهُ وَ تَعَالَى). He has expressed this virtue in his statement:

أنا أول من صلى مع رسول الله (صلى الله عليه وآله)

مناقب الإمام أمير المؤمنين ( ع ) محمد بن سليمان الكوفي، ج1، ص269.

"I was the first to pray with the Messenger of God (may God bless him and his family)".

It is not a secret that Imam Ali (عليه السلام) is the closest of people to the Messenger of God (may God bless him and his family) due to his following him and not because of his kinship with him. Imam Ali (عليه السلام) has expressed this virtue in his own words as:

ولَقَدْ كُنْتُ أَتَّبِعُه اتِّبَاعَ الْفَصِيلِ أَثَرَ أُمِّه

نهج البلاغة، الخطبة: 192، ص300

This kind of itteba' would be required to attain the kind of بصيرة Prophet (صلى الله عليه وآله وسلم) have. 

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

12:108

The topic is now open for criticism. 

Wassalam!!

[Cool]

On 3/25/2023 at 12:22 AM, Cool said:

Basirah, in a broader sense,  is the integration of العلم & معرفة. It is said that:

أن البصيرة هي تكامل العلم والمعرفة بالشئ

Coming to the next step in light of the verse 12:108 and what we have understood till now about البصيرة:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي

12:108) 

The Prophet's (صلى الله عليه وآله وسلم) way to call towards Allah (سُبْحَانَهُ وَ تَعَالَى) is based on basirah i.e., his معرفة of Allah (سُبْحَانَهُ وَ تَعَالَى) & his knowledge. We have to discuss both of these two as these two are the same for the one(s) who follow him (من اتبعني). 

We can get the idea of the ma'rifah of Prophet (صلى الله عليه وآله وسلم) & his knowledge vide his nearness to Allah (سُبْحَانَهُ وَ تَعَالَى) as mentioned in chapter 53:

فكان قاب قوسين او ادنى

53:9 until he was but two bow-lengths away, or even nearer.

Technically, this basirah is something which cannot be attained by anyone except the ones whom Prophet (صلى الله عليه وآله وسلم) introduced as:

"انهم مني و انا منهم" 

(They are from me & I am from them)

The phrase و انا منهم assures that these personalities are the true followers of Prophet (صلى الله عليه وآله وسلم) and following them is tantamount to following the Prophet (صلى الله عليه وآله وسلم), obeying them would be tantamount to obeying the Prophet (صلى الله عليه وآله وسلم). And there are assurances in other words also where the Holy Prophet (صلى الله عليه وآله وسلم) introduced the same personalities as "ark of salvation" (سفينة النجاة). 

There is a harmony between this line of reasoning and the verses of Quran. After having seen the words of Prophet (صلى الله عليه وآله وسلم), I would like to take you towards the divine words where Allah (سُبْحَانَهُ وَ تَعَالَى) is making obligatory, the obedience of "Ulil Amr":

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

4:59) O you who believe! obey Allah and obey the Messenger and those in authority from among you; 

There is just one أَطِيعُوا for Prophet (صلى الله عليه وآله وسلم) & Ulil Amr, its resemblance with the phrase انا و من اتبعني is meaningful in terms of the "basirah". It seems as we are obliged to obey the Prophet (صلى الله عليه وآله وسلم) and the people with the same "basirah". The bearers of that "basirah" are being authorized by Allah (سُبْحَانَهُ وَ تَعَالَى) here as "Ulil Amr". 

To be continued....

[Muslim2010]

On 3/20/2023 at 4:30 PM, Cool said:

We will start with discussing the verse with

1) understanding what is بَصِيرَةٍ

2) and why it is of so importance that Prophet (صلى الله عليه وآله وسلم) himself as well as those who do his اتباع (or follow him) are equipped with this treasure of insight & certainty. 

May Almighty Lord be my helper and the blessings of Holy Prophet (صلى الله عليه وآله وسلم) & his pure progeny be with me during my attempt to discuss this blessed verse. 

Brother although it may be a different view regarding the verse and explanation but you may take this for making a conclusion:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي

12:108) 

This needs the following for explanation:

1-   Sabeel

2-   bassera

3-  Itteba

You have addressed these points but if you go into quran and look at the sura no. 108  to make a complete view, Sura no. 108 is Al Kauthar, For me this completes the link of this verse in right direction.

wasalam

[Cool]

On 3/29/2023 at 9:02 PM, Muslim2010 said:

if you go into quran and look at the sura no. 108  to make a complete view, Sura no. 108 is Al Kauthar, For me this completes the link of this verse in right direction.

Salam!!

Brother I would love to know what explanation you have which links chapter al-kauthar to the verse under discussion (i.e., 12:108). 

Please explain your point a bit.

Jazak Allah!!

[Muslim2010]

1 hour ago, Cool said:

Salam!!

Brother I would love to know what explanation you have which links chapter al-kauthar to the verse under discussion (i.e., 12:108). 

Please explain your point a bit.

Jazak Allah!!

The verse that has been taken yourslef as 12:108, and Sura no. 108 has been mentioned in Quran as Al-Kauthar.

We already know from our Shia sources the "Explanation: Lady Hazrat Fatimah and Kawthar"

Surah Kawthar, Verses 1-3

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

فَصَلِّ لِرَبِّكَ وَانْحَرْ

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

1. “Surely (O Muhammad) We have given you abundance (of good (Kawthar).”
2. “Therefore to your Lord turn in Prayer and Sacrifice.”
3. “Surely your enemy is the one who will be without spring.”

It was said earlier that 'Kawthar' has a vast inclusive meaning which is 'goodness in abundance' and the examples are many.

A large number of scholars of the Shi'ah school believe that one of the most clear examples of that word is the auspicious existence of Lady Fatimah Zahra (عليه السلام), because the occasion of the revelation of the verse says that they accused the holy Prophet (S) of being without offspring, but the Qur'an says:

"Surely (O Muhammad) We have given you abundance of good (Kawthar)”.

From this meaning we understand that this 'abundance of good' is the very Lady Fatimah Zahra (عليه السلام) of whom the descendants of the Prophet (S).

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-20/surah-kawthar-chapter-108#explanation-lady-hazrat-fatimah-and-kawthar

The descendants of the prophet through Imam Ali and Fatima Zahra includes the 12 Imams. 

Moreover, the concept is linked by the verse (12:108) taken by yourself by important words ie Sabeel, baseera and itteba, that following the 12 Imams has been referred in this verse like they  have been referred in verse of purification and other verses like verse of Ulil Amr.

The tafseer of the verse of purification (33:33) means that the propgeny of the prophet (صلى الله عليه وآله وسلم) have been referred in it and the introduction has been mentioned by the centre of the prophetood and Immamat as throught Fatima Zahra AS. For me this expalantion provides a complete link between the verse in question and Sura Al-kaWther.

wasalam

Edited April 1 by Muslim2010

[Muslim2010]

16 hours ago, Muslim2010 said:

The verse that has been taken yourself as 12:108, and Sura no. 108 has been mentioned in Quran as Al-Kauthar.

We already know from our Shia sources the "Explanation: Lady Hazrat Fatimah and Kawthar"

Surah Kawthar, Verses 1-3

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

فَصَلِّ لِرَبِّكَ وَانْحَرْ

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

1. “Surely (O Muhammad) We have given you abundance (of good (Kawthar).”
2. “Therefore to your Lord turn in Prayer and Sacrifice.”
3. “Surely your enemy is the one who will be without spring.”

It was said earlier that 'Kawthar' has a vast inclusive meaning which is 'goodness in abundance' and the examples are many.

A large number of scholars of the Shi'ah school believe that one of the most clear examples of that word is the auspicious existence of Lady Fatimah Zahra (عليه السلام), because the occasion of the revelation of the verse says that they accused the holy Prophet (S) of being without offspring, but the Qur'an says:

"Surely (O Muhammad) We have given you abundance of good (Kawthar)”.

From this meaning we understand that this 'abundance of good' is the very Lady Fatimah Zahra (عليه السلام) of whom the descendants of the Prophet (S).

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-20/surah-kawthar-chapter-108#explanation-lady-hazrat-fatimah-and-kawthar

The descendants of the prophet through Imam Ali and Fatima Zahra includes the 12 Imams. 

Moreover, the concept is linked by the verse (12:108) taken by yourself by important words ie Sabeel, baseera and itteba, that following the 12 Imams has been referred in this verse like they  have been referred in verse of purification and other verses like verse of Ulil Amr.

The tafseer of the verse of purification (33:33) means that the propgeny of the prophet (صلى الله عليه وآله وسلم) have been referred in it and the introduction has been mentioned by the center of the prophethood and Immamat as through Fatima Zahra AS. For me this expalantion provides a complete link between the verse in question and Sura Al-kaWther.

wasalam

The following link may also be seen for the numerical connections that forms the basis for links between the verses of Quran and Ahl albayat (عليه السلام). numerically:

The numerical analysis for the verse of Purification (33:33) with other verses of Quran can be read at the link given below:

wasalam

@Cool

[Cool]

Discussions:

While evaluating the status of muslims in "following" (اتباع) the Prophet (صلى الله عليه وآله وسلم), we can group them in 3 possible categories:

1) Those who follow the Prophet (صلى الله عليه وآله وسلم) absolutely i.e., in true letter & spirit.

2) Those who some times follow the Prophet (صلى الله عليه وآله وسلم) & some times not.

3) Those who do not follow the Prophet (صلى الله عليه وآله وسلم) 

There are historical evidences that very close companions of Prophet (صلى الله عليه وآله وسلم) hesitated/avoided when he commanded them to go with the Jesh e Usama. Some even doubted on his prophethood, some disobeyed his command of giving him the paper & pen etc. A majority  disobeyed him after his departure from this world by forgetting the event of ghadeer. These are few examples of the group which fall in the 2nd category although I can write 100's of pages on the conduct of this category, but doing so is neither my intention nor I have enough time nor I am feeling its detailed discussion necessary.

As for the 3rd category, we see a group of muslims which turned apostate after Prophet (صلى الله عليه وآله وسلم) and the ones who don't offer salah, do not fast etc. 

As for the ones who fall in the first category, they are the ones whom Prophet (صلى الله عليه وآله وسلم) mentioned as ark of salvation. For them, he mentioned that "I am from them" because of their absolute following. These are the Ahlul Bayt عليهم السلام

One way of understanding the phrase انهم مني و انا منهم (they are from me & I am from them) is that the blessed personalities mentioned here are from me because they only follow me and I am from the because of the same reason i.e., their absoluteness in itteba'. 

A general message of the verse:

Those who do effort in following the Prophet (صلى الله عليه وآله وسلم), have to adopt the same path mentioned in this blessed verse i.e., ادعو الى الله (to call people towards Allah (سُبْحَانَهُ وَ تَعَالَى)) with their words & deeds by associating themselves with the truthful ones, the sadiqeen. By obeying them as they are the Ulil Amr, by practicing Islam in true letter & spirit.

 

[Muslim2010]

3 hours ago, Cool said:

Discussions:

While evaluating the status of muslims in "following" (اتباع) the Prophet (صلى الله عليه وآله وسلم), we can group them in 3 possible categories:

1) Those who follow the Prophet (صلى الله عليه وآله وسلم) absolutely i.e., in true letter & spirit.

2) Those who some times follow the Prophet (صلى الله عليه وآله وسلم) & some times not.

3) Those who do not follow the Prophet (صلى الله عليه وآله وسلم) 

There are historical evidences that very close companions of Prophet (صلى الله عليه وآله وسلم) hesitated/avoided when he commanded them to go with the Jesh e Usama. Some even doubted on his prophethood, some disobeyed his command of giving him the paper & pen etc. A majority  disobeyed him after his departure from this world by forgetting the event of ghadeer. These are few examples of the group which fall in the 2nd category although I can write 100's of pages on the conduct of this category, but doing so is neither my intention nor I have enough time nor I am feeling its detailed discussion necessary.

As far as the categorization of companions into 3 groups is concerned, the matter can be defined by the verses of Quran that mention the examples for each group.  The following link can be seen for further details:

 

 

[Muslim2010]

3 hours ago, Cool said:

One way of understanding the phrase انهم مني و انا منهم (they are from me & I am from them) is that the blessed personalities mentioned here are from me because they only follow me and I am from the because of the same reason i.e., their absoluteness in itteba'. 

A general message of the verse:

Those who do effort in following the Prophet (صلى الله عليه وآله وسلم), have to adopt the same path mentioned in this blessed verse i.e., ادعو الى الله (to call people towards Allah (سُبْحَانَهُ وَ تَعَالَى)) with their words & deeds by associating themselves with the truthful ones, the sadiqeen. By obeying them as they are the Ulil Amr, by practicing Islam in true letter & spirit.

1.   Regarding the following them ie Ahl alabayat (عليه السلام). it is well known fact that they followed the Quran and the footsteps of the prophet in their life. They are never separated from the quran. The given link may be seen for details about Following the Prophet through Quran & Ahl Albayt:

 

2.   For Itteba , Atiu and Obeying the rightly guided as they are Ulil Amr the given links provides sufficient guidance for our self inline with the verses of quran and hadith of the prophet (صلى الله عليه وآله وسلم):

wasalam