Quran proves Prophets are the best of creation

**Muslim2010** · September 25

19 hours ago, Abu_Bakr_ said:

The verse firstly shows that the majority are good hence the general praise.

This interpretation in light of verses of quran stands as rejected.

"The Quran addresses the companions in three tones ie praising, warning and taunting that they may turn from the religion, thus divides them into three groups (as already quoted above):

1- The First group addressed by Quran as believers, and they are righteous. Quran praises them.

All Muslims respect them as Quran praises them.

2- The Second Group addressed by Quran as believers and they are not sincere in their actions. Quran warns them.

3. The Third Group addressed by Quran who are hypocrites (Munafiqeen) among sahaba they may turn away from religion. Quran taunts them".

The praised group is only 01 out of 03 that mathematically means only 33% and it does not form a majority.

More over there is no verse in the quran that states that majority is on the right path and it should be followed. So do not try to make insane statements in the thread any more please.

23 hours ago, Muslim2010 said:

Thanks for your response,

For the First Tone of Quran Praising the companions (sahaba) the following verses can be quoted:

مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا

وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. (48:29)

In the above verse Allah (سُبْحَانَهُ وَ تَعَالَى) has mentioned that he has promised for those as given below:

“Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.”

These are the companions who are believers and forgiveness and great reward (paradise) has been promised from them. The above verse indicates that this promise is only for the believers doing the righteous deeds and it excludes those who do not perform the righteous deeds.

The verse of quran is rejecting your understanding and claim that majority is on the right path from companions.

I like to see the evidence by the verses of quran that the majority is on right path and it should be followed.

wasalam

wasalam

Edited September 25 by Muslim2010

Cool · September 25

3 hours ago, Ashvazdanghe said:

This bolded part has been added by a Wahabi

No, its not added by anyone. It was the original answer of al-Razi. I have cited his answer and his book is present at shiaonlinelibrary.

Ashvazdanghe · September 26

On 9/24/2023 at 4:24 PM, Abu_Bakr_ said:

He quotes him (mentions his actual name btw) and refutes him

المسألة الخامسة: كان في الري رجل يقال له: محمود بن الحسن الحمصي، وكان معلم الاثني عشرية، وكان يزعم أن عليا رضي الله عنه أفضل من جميع الأنبياء سوى محمد عليه السلام، قال: والذي يدل عليه قوله تعالى: * (وأنفسنا وأنفسكم) * وليس المراد بقوله * (وأنفسنا) * نفس محمد صلى الله عليه وسلم لأن الإنسان لا يدعو نفسه بل المراد به غيره، وأجمعوا على أن ذلك الغير كان علي بن أبي طالب رضي الله عنه، فدلت الآية على أن نفس علي هي نفس محمد، ولا يمكن أن يكون المراد منه، أن هذه النفس هي عين تلك النفس، فالمراد أن هذه النفس مثل تلك النفس، وذلك يقتضي الاستواء في جميع الوجوه، ترك العمل بهذا العموم في حق النبوة، وفي حق الفضل لقيام الدلائل على أن محمدا عليه السلام كان نبيا وما كان علي كذلك، ولانعقاد الإجماع على أن محمدا عليه السلام كان أفضل من علي رضي الله عنه، فيبقى فيما وراءه معمولا به، ثم الإجماع دل على أن محمدا عليه السلام كان أفضل من سائر الأنبياء عليهم السلام فيلزم أن يكون علي أفضل من سائر الأنبياء، فهذا وجه الاستدلال بظاهر هذه الآية، ثم قال: ويؤيد الاستدلال بهذه الآية، الحديث المقبول عند الموافق والمخالف، وهو قوله عليه السلام: " من أراد أن يرى آدم في علمه، ونوحا في طاعته، وإبراهيم في خلته، وموسى في هيبته، وعيسى في صفوته، فلينظر إلى علي بن أبي طالب رضي الله عنه " فالحديث دل على أنه اجتمع فيه ما كان متفرقا فيهم، وذلك يدل على أن عليا رضي الله عنه أفضل من جميع الأنبياء سوى محمد صلى الله عليه وسلم، وأما سائر الشيعة فقد كانوا قديما وحديثا يستدلون بهذه الآية على أن عليا رضي الله عنه مثل نفس محمد عليه السلام إلا فيما خصه الدليل، وكان نفس محمد أفضل من الصحابة رضوان الله عليهم، فوجب أن يكون نفس علي أفضل أيضا من سائر الصحابة، هذا تقدير كلام الشيعة، والجواب: أنه كما انعقد الإجماع بين المسلمين على أن محمدا عليه السلام أفضل من علي، فكذلك انعقد الإجماع بينهم قبل ظهور هذا الإنسان، على أن النبي أفضل ممن ليس بنبي، وأجمعوا على أن عليا رضي الله عنه ما كان نبيا، فلزم القطع بأن ظاهر الآية كما أنه مخصوص في حق محمد صلى الله عليه وسلم، فكذلك مخصوص في حق سائر الأنبياء عليهم السلام.

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فهذا وجه الاستدلال بظاهر هذه الآیه .

ثم قال : ویؤید الاستدلال بهذه الآیه، الحدیث المقبول عند الموافق والمخالف ، وهو قوله (علیه السلام): [من أراد أن یرى آدم فی علمه، ونوحاً فی طاعته، وإبراهیم فی خلته، وموسى فی هیبته، وعیسى فی صفوته، فلینظر إلى علی بن أبی طالب رضی الله عنه] ، فالحدیث دل على أنه اجتمع فیه ما کان متفرقاً فیهم، وذلک یدل على أن علیاً رضی الله عنه أفضل من جمیع الأنبیاء سوى محمد صلى الله علیه وسلم.

وأما سائر الشیعه فقد کانوا قدیماً وحدیثاً یستدلون بهذه الآیه على أن علیاً رضی الله عنه مثل نفس محمد (علیه السلام) إلا فیما خصه الدلیل، وکان نفس محمد أفضل من الصحابه رضوان الله علیهم، فوجب أن یکون نفس علی أفضل أیضاً من سائر الصحابه، هذا تقدیر کلام الشیعه .

والجواب : أنه کما انعقد الإجماع بین المسلمین على أن محمداً (علیه السلام) أفضل من علی ، فکذلک انعقد الإجماع بینهم قبل ظهور هذا الإنسان [ یعنی به محمود بن الحسن الحمصی المتقدم] ، على أن النبی أفضل ممن لیس بنبی ، وأجمعوا على أن علیاً رضی الله عنه ما کان نبیاً ، فلزم القطع بأن ظاهر الآیه کما أنه مخصوص فی حق محمد صلى الله علیه وسلم ، فکذلک مخصوص فی حق سائر الأنبیاء (علیهم السلام). ) انتهى المراد من تفسیر الفخر الرازی .

Refutation of Razi argument

قول مرآه التواریخ :

خرجنا من هذا النقل بالتالی :

۱-المکانه العظیمه لأصحاب الکساء الخمسه (علیهم السلام) . وهو واضح فی قول النبی (صلى الله علیه وآله) : [" والذی نفسی بیده، إن الهلاک قد تدلى على أهل نجران، ولو لاعنوا لمُسِخُوا قرده وخنازیر ، ولاضطرم علیهم الوادی ناراً، ولاستأصل الله نجران وأهله، حتى الطیر على رؤوس الشجر، ولما حال الحول على النصارى کلهم حتى یهلکوا" .]

۲-نکوص کبیر النصارى عن المباهله لما رأى وجوه الخمسه (علیهم السلام)، تراه فی قوله [ فقال أسقف نجران: یا معشر النصارى، إنی لأرى وجوهاً لو سألوا الله أن یزیل جبلاً من مکانه لأزاله بها ، فلا تباهلوا فتهلکوا ولا یبقى على وجه الأرض نصرانی إلى یوم القیامه.] وفی هذا من الدلاله ما فیه .

۳-اختصاص آیه التطهیر بالخمسه أصحاب الکساء ، کما تقرأه فی کلام الفخر الرازی .

۴-دلاله الآیه الشریفه على أن الحسن والحسین (علیهم السلام)ا کانا ابنی رسول الله (صلى الله علیه وآله) وسلم .

۵-تسلیم الفخر الرازی بأن ظاهر الآیه یدل على أفضلیه أمیر المؤمنین (علیه السلام) على سائر الأنبیاء عدا نبینا (صلى الله علیه وآله) ، ولکن یمنع هذا التفضیل قیام الإجماع بین المسلمین – کما یزعم – قبل زمن محمود بن الحسن الحمصی على أن النبی أفضل ممن لیس بنبی ، وأجمعوا کذلک على أن علیاً (علیه السلام) ما کان نبیاً ، فلزم القطع بأن ظاهر الآیه کما أنه مخصوص فی حق النبی (صلى الله علیه وآله) فکذلک مخصوص فی حق سائر الأنبیاء (علیهم السلام) . [أی استثناء بقیه الأنبیاء کما استثنی النبی محمد (صلى الله علیه وآله)] .

۶-تسلیم الفخر الرازی بأفضلیه أمیر المؤمنین بهذه الایه على سائر الصحابه ، کونه لم یناقش هذا الأمر .

وقد أغنانا السید المیلانی وفقه الله الرد على الفخر فیما یعود إلى تفضیل أمیر المؤمنین بهذه الآیه على سائر الأنبیاء عدا النبی محمد (صلى الله علیه وآله) ، فی کتابه "تشیید المراجعات" ، ننقله برمته .

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تشیید المراجعات للسید المیلانی ص ۴۶۱ – ۴۶۶

http://www.rafed.net/books/aqaed/tasheed/22.html

قال :

تکمیل :

وأما تفضیله ـ بالآیه ـ على سائر الأنبیاء (علیهم السلام) ـ کما عن الشیخ محمود بن الحسن الحمصی ـ فهذا هو الذی انتقده الفخر الرازی ، وتبعه النیسابوری ، وأبو حیان الأندلسی :

* قال الرازی ـ بعد أن ذکر موجز القصه ، ودلاله الآیه على أن الحسنین إبنا رسول الله ـ :

« کان فی الری رجل یقال له : محمود بن الحسن الحمصی ، وکان معلم الاثنی عشریه (۱) وکان یزعم أن علیا رضی الله عنه أفضل من جمیع الأنبیاء سوى محمد (علیه السلام) ، قال : والذی یدل علیه قوله تعالى :

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(۱) وهو صاحب کتاب « المنقذ من التقلید » ، وفی بعض المصادر أن الفخر الرازی قرأ علیه ، توفی فی أوائل القرن السابع ، کما فی ترجمته بمقدمه کتابه المذکور ، طبعه مؤسسه النشر الإسلامی التابعه لجماعه المدرسین فی الحوزه العلمیه ـ قم.

( وأنفسنا وأنفسکم ) ولیس المراد بقوله ( وأنفسنا ) نفس محمد صلى الله علیه [ وآله ] وسلم ، لأن الإنسان لا یدعو نفسه ، بل المراد به غیره ، وأجمعوا على أن ذلک الغیر کان علی بن أبی طالب رضی الله عنه فدلت الآیه على أن نفس علی هی نفس محمد ، ولا یمکن أن یکون المراد منه أن هذه النفس هی عین تلک النفس ، فالمراد أن هذه النفس مثل تلک النفس ، وذلک یقتضی الاستواء فی جمیع الوجوه ، ترک العمل بهذا العموم فی حق النبوه وفی حق الفضل ، لقیام الدلائل على أن محمدا (علیه السلام) کان نبیا وما کان علی کذلک ، ولانعقاد الإجماع على أن محمدا (علیه السلام) کان أفضل من علی ، فیبقى فیما وراءه معمولا به.

ثم الإجماع دل على أن محمدا (علیه السلام) کان أفضل من سائر الأنبیاء (علیهم السلام) ، فیلزم أن یکون علیّ أفضل من سائر الأنبیاء.

فهذا وجه الاستدلال بظاهر هذه الآیه.

ثم قال : ویؤید الاستدلال بهذه الآیه : الحدیث المقبول عند الموافق والمخالف وهو قوله (علیه السلام) : من أراد أن یرى آدم فی علمه ، ونوحا فی طاعته ، وإبراهیم فی خلته ، وموسى فی هیبته ، وعیسى فی صفوته ، فلینظر إلى علی بن أبی طالب.

فالحدیث دل على أنه اجتمع فیه ما کان متفرقا فیهم ، وذلک یدل على أن علیا رضی الله عنه أفضل من جمیع الأنبیاء سوى محمد صلى الله علیه [ وآله ] وسلم.

وأما سائر الشیعه فقد کانوا ـ قدیما وحدیثا ـ یستدلون بهذه الآیه على أن علیا رضی الله عنه مثل نفس محمد (علیه السلام) إلا فی ما خصه الدلیل ، وکان نفس محمد أفضل من الصحابه ، فوجب أن یکون نفس علی أفضل من سائر الصحابه.

هذا تقریر کلام الشیعه.

والجواب : إنه کما انعقد الإجماع بین المسلمین على أن محمدا (صلى الله علیه وآله) أفضل من علی ، فکذلک انعقد الإجماع بینهم ـ قبل ظهور هذا الإنسان ـ على أن النبی أفضل ممن لیس بنبی ، وأجمعوا على أن علیا ما کان نبیا ، فلزم القطع بأن ظاهر الآیه کما أنه مخصوص فی حق محمد صلى الله علیه [ وآله ] وسلم ، فکذلک مخصوص فی حق سائر الأنبیاء (علیهم السلام) ». انتهى (۱).

* وکذا قال النیسابوری ، وهو ملخص کلام الرازی ، على عادته ، وقد تقدم نص ما قال.

* وقال أبو حیان ، بعد أن ذکر کلام الزمخشری فی الآیه المبارکه : « ومن أغرب الاستدلال ما استدل به محمد (۲) بن علی الحمصی… » فذکر الاستدلال ..

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(۱) تفسیر الرازی ۸ | ۸۱٫

(۲) کذا ، والصحیح : محمود.

ثم قال : « وأجاب الرازی : بأن الإجماع منعقد على أن النبی صلى الله علیه [ وآله ] وسلم أفضل ممن لیس بنبی ، وعلی لم یکن نبیا ، فلزم القطع بأنه مخصوص فی حق جمیع الأنبیاء ».

قال : « وقال الرازی : استدلال الحمصی فاسد من وجوه :

منها قوله : ( إن الإنسان لا یدعو نفسه ) بل یجوز للإنسان أن یدعو نفسه ، تقول العرب : دعوت نفسی إلى کذا فلم تجبنی. وهذا یسمیه أبو علی بالتجرید.

ومنها قوله : ( وأجمعوا على أن الذی هو غیره هو علی ) لیس بصحیح ، بدلیل الأقوال التی سیقت فی المعنی بقوله : ( أنفسنا ).

ومنها قوله : ( فیکون نفسه مثل نفسه ) ولا یلزم المماثله أن تکون فی جمیع الأشیاء بل تکفی المماثله فی شیء ما ، هذا الذی علیه أهل اللغه ، لا الذی یقوله المتکلمون من أن المماثله تکون فی جمیع صفات النفس ، هذا اصطلاح منهم لا لغه ، فعلى هذا تکفی المماثله فی صفه واحده ، وهی کونه من بنی هاشم ، والعرب تقول : هذا من أنفسنا ، أی : من قبیلتنا.

وأما الحدیث الذی استدلّ به فموضوع لا أصل له » (1).

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(۱) البحر المحیط ۲ | ۴۸۰٫

أقول : ویبدو أن الرازی هنا وکذا النیسابوری أکثر إنصافا للحق من أبی حیان ؛ لأنهما لم یناقشا أصلا فی دلاله الآیه المبارکه والحدیث القطعی على أفضلیه علی (علیه السلام) على سائر الصحابه.

أما فی الاستدلال بها على أفضلیته على سائر الأنبیاء فلم یناقشا بشیء من مقدماته إلا أنهما أجابا بدعوى الإجماع من جمیع المسلمین ـ قبل ظهور الشیخ الحمصی ـ على أن الأنبیاء أفضل من غیرهم.

وحینئذ یکفی فی ردهما نفی هذا الإجماع ، فإن الإمامیه ـ قبل الشیخ الحمصی وبعده ـ قائلون بأفضلیه علیّ والأئمه من ولده ، على جمیع الأنبیاء عدا نبینا (صلى الله علیه وآله) ، ویستدلون لذلک بوجوه من الکتاب والسنه ، أما من الکتاب فالآیه المبارکه ، وأما من السنه فالحدیث الذی ذکره الحمصی…

وقد عرفت أن الرازی والنیسابوری لم ینقاشا فیهما.

ومن متقدمی الإمامیه القائلین بأفضلیه أمیر المؤمنین على سائر الأنیباء هو : الشیخ المفید ، المتوفى سنه ۴۱۳ ، وله فی ذلک رساله ، استدل فیها بآیه المباهله ، واستهل کلامه بقوله : « فاستدل به من حکم لأمیر المؤمنین صلوات الله وسلامه علیه بأنه أفضل من سالف الأنبیاء (علیهم السلام) وکافه الناس سوى نبی الهدى محمد علیه وآله السلام بأن قال… » وهو صریح فی أن هذا قول المتقدمین علیه (۱).

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(۱) تفضیل أمیر المؤمنین (علیه السلام) على سائر الصحابه. رساله مطبوعه فی المجلد السابع من موسوعه مصنفات الشیخ المفید.

فظهر سقوط جواب الرازی ومن تبعه.

لکن أبا حیان نسب إلى الرازی القول بفساد استدلال الحمصی من وجوه ـ ولعله نقل هذا من بعض مصنفات الرازی غیر التفسیر ـ فذکر ثلاثه وجوه :

أما الأول : فبطلانه ظاهر من غضون بحثنا ، على أن الرازی قرره ولم یشکل علیه ، فإن کان ما ذکره أبو حیان من الرازی حقا فقد ناقض نفسه.

وأما الثانی : فکذلک ، لأنها أقوال لا یعبأ بها ، إذ الموجود فی صحیح مسلم ، وجامع الترمذی ، وخصائص النسائی ، ومسند أحمد ، ومستدرک الحاکم… وغیرها… أن الذی هو غیره هو علی لا سواه… وهذا هو القول المتفق علیه بین العامه والخاصه ، وهم قد ادعوا الإجماع ـ من السلف والخلف ـ على أن صحیحی البخاری ومسلم أصح الکتب بعد القرآن ، ومنهم من ذهب إلى أن صحیح مسلم هو الأصح منهما.

وأما الثالث : فیکفی فی الرد علیه ما ذکره الرازی فی تقریر کلام الشیعه فی الاستدلال بالآیه المبارکه ، حیث قال : « وذلک یقتضی الاستواء فی جمیع الوجوه… » فإن کان ما ذکره أبو حیان من الرازی حقا فقد ناقض نفسه.

على أنه إذا کان « تکفی المماثله فی صفه واحده ، وهی کونه من بنی هاشم » فلماذا التخصیص بعلی منهم دون غیره ؟!

بقی حکمه بوضع الحدیث الذی استدل به الحمصی ، وهذا حکم لا یصدر إلا من جاهل بالأحادیث والآثار ، أو من معاند متعصب ؛ لأنه حدیث متفق علیه بین المسلمین ، ومن رواته من أهل السنه : عبد الرزاق بن همام ، وأحمد بن حنبل ، وأبو حاتم الرازی ، والحاکم النیسابوری ، وابن مردویه ، والبیهقی ، وأبو نعیم ، والمحب الطبری ، وابن الصباغ المالکی ، وابن المغازلی الشافعی… (۱).

هذا تمام الکلام على آیه المباهله. وبالله التوفیق.

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(۱) وقد بحثنا عن أسانیده وأوضحنا وجوه دلالاته فی أحد أجزاء کتابنا الکبیر « نفحات الأزهار فی خلاصه عبقات الأنوار » وسیقدم للطبع إن شاء الله تعالى.

النقل عن السید المیلانی .

http://shiastudies.com/ar/357/آية-المباهلة-وأفضلية-الإمام-علي-على-ال/

Ashvazdanghe · September 26

15 hours ago, Cool said:

No, its not added by anyone. It was the original answer of al-Razi. I have cited his answer and his book is present at shiaonlinelibrary.

Salam bolded Arabic part has ben from Razi anyway english part & provided links by @Abu_Bakr_ are just Wahabi links which has no value & credibility which issue of weakening narration in his mentioned wahabi link is about considering narrators as weak by calling them Shia or having tendency toward Shias while Wahabists have accepted other narration from these soc alled weak narrators as strong & authentic when they have mentioned narrations which have been in their favour anyway as @Abu_Bakr_ has mentioned that we bring evinces in opposition to his claims from so called sunni sites so therefore he must provide evidences from a reliable Shia site which until now he couldn't prove his claims through mentioning it from a reliable shia site likewise https://www.al-islam.org/ which he only has relied on biased anti shia wahbi sites which have no credibility .

Ashvazdanghe · September 26

On 9/23/2023 at 10:31 PM, Abu_Bakr_ said:

. My claim was taken from a quote from Al-Khomeini.

On 9/23/2023 at 8:34 PM, Abu_Bakr_ said:

Al-Khomeini says its an essential belief.

Salam you have just relied on batalant lies of wahabists without providing a reliable source for your accusation however you can see some statement of Imam khomeini (رضي الله عنه) about Amir Al muminin Imam Ali (عليه السلام) here .

Imam Khomeini: Imam Ali's magnitude was so vast that cont'd that it can conqure the universe solitary soul which emerged purified from all contamination.

Sahifeh-ye-Imam, Vol.11, page 210

http://blog.imam-khomeini.ir/en/n24936/Imam-Khomeini-Imam-Ali-s-magnitude-was-so-vast-that-cont-d-that-it-can-conqure-the-univers

Imam Ali ('a) had been appearance of the absolute justice

The late founder of the Islamic Repubic used to maintain that that Imam Ali ((صلى الله عليه وآله وسلم)), is the appearance of the absolute justice, the marvel of the world , who has no equal by kindness in the world-from the beginning until the eternity- unless the more respectable Prophet Mohammad (peace be upon him).

According to Imam Khomeini, in the early days of Islam, the ideal Islamic government ruled twice: first at the time of the Holy Prophet Muhammad and secondly when Imam Ali ibnAbiTalib (peace be upon them) governed the Muslim societies and set unprecedented divine patterns.

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They were the only two examples that the immaterial values dominated.

In other words, they were governments of justice in which the rulers had never violated the law. During those two periods, a government of law was in control and perhaps we will never find another government of law with such qualities all over the world.

A government whose head was equal to the simplest citizen living there before the law. It happened in the government of the early Islam. In such a government all are equal before the law because the Islamic law is a divine one and all – whether the ruler, the Prophet, the Imam or the common people.

The historical accounts indicate that Islamic leaders such as the holy prophet and his infallible successors such as Imam Ali ((صلى الله عليه وآله وسلم)) were sitting among the people in small mosques and listening to their words.

Those who had the country's destiny in their hands were meeting the common people in the same mosque in such a way that when somebody entered the mosque could not differentiate the leader and government officials from the populace.

They were just like people in their dress style and association. Justice was so applied that if a citizen from the lowest class of the society took a legal action against the first person in the country, the judge used to summon the leader who would attend the court.

The Noble Prophet of Islam and Imam Ali (peace be upon them) were also following the law, the Divine law.

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The founder of the Islamic Republic frequently said that if the human societies preserve Imam Ali’s legacy, they could be prevented from social and moral decline and a viable and fair social justice could be established across the world.

http://blog.imam-khomeini.ir/en/n45331/Imam-Ali-a-had-been-appearance-of-the-absolute-justice

IMAM ALI ((صلى الله عليه وآله وسلم)) IN IMAM KHOMEINI'S VIEWPOINTS

http://blog.imam-khomeini.ir/en/c103_30344/egallery/Imam-Ali-(صلى الله عليه وآله وسلم)-in-Imam-Khomeini-s-viewpoints

On 9/24/2023 at 8:41 PM, Abu_Bakr_ said:

The verse firstly shows that the majority are good hence the general praise. As for you not understanding the word "min" read this article

Even Imam Ali’s ((صلى الله عليه وآله وسلم)) enemies have acknowledged his nobility

What are the characteristics that the Commander of the Faithful ((عليه السلام).) is known for? What is this greatness that Ali ibn Abi Talib ((عليه السلام).) showed?

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Where is this greatness? What are the dimensions of this greatness? This is one of the issues which no human being except for an infallible person can claim to understand because it has deep and unknown dimensions and it is like an ocean. In an ocean, we can see storms, waves, water and astonishing creatures, but only the person who has managed to reach the depth of the ocean can understand it. No one has managed to understand the depth of the ocean-like character of the Commander of the Faithful ((عليه السلام).), except for those who had access to sources of divine knowledge and who benefited from divine blessings. What we see is only the surface of things.

We can only see some signs. Besides, not all of us can see these signs. Not all of us can see the deep points in Nahjul Balaghah and in the sayings of the Commander of the Faithful ((عليه السلام).)

What we see in the Commander of the Faithful ((عليه السلام).) are these things: his courage, his praying, his liberated outlook, his commitment to counseling the people to do good and advising them against evil, his jihad, his sacrifices and self-less efforts, his awareness of the developments of the time, his capability to know human beings, his mercy and kindness towards the weak, his fearlessness in the face of arrogant, oppressive and autocratic people, his persistence in administering justice among the people and his enmity towards oppression. These things are only the surface of this deep ocean. Nevertheless, you can see how complicated, astonishing and beautiful this surface is. Whom can we find to enjoy all these outstanding characteristics? The Commander of the Faithful ((عليه السلام).) is like this. And it is not only Shia Muslims who say this.

http://blog.imam-khomeini.ir/en/n30405/Even-Imam-Ali-s-(صلى الله عليه وآله وسلم)-enemies-have-acknowledged-his-nobility

Founder of Islamic Republic wanted to implement Imam Ali’s ideals

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Imam Khomeini the founder of the Islamic Republic wanted to implement the ideals and precious principles of governance practiced by the holy prophet of Islam and his true successor Imam Ali (peace be upon them).

Imam Khomeini emphasized that the Islamic community must follow the footsteps of Imam Ali, the true successor of the holy prophet, in order to gain material and spiritual prosperity and salvation

The Muslim world's religious and spiritual leader used to send messages on the birthday of Imam Ali ((صلى الله عليه وآله وسلم)) and reminded the scholars and masses about various perspectives of his personality.

He used to bring several instances of Imam Ali's conduct, ethic, knowledge, wisdom, virtues, good governance and his obedience to the holy prophet ((صلى الله عليه وآله وسلم)) during his speeches and lecturers.

The Holy Prophet of Islam said: "I am the city of knowledge and Ali is its gate; and I am the house of wisdom and Ali is its door.” The hadith has been widely reported in Shia and Sunni Hadith sources.

The great religious scholar and mystic of the Muslim world presented Imam Ali's personality as a perfect role model for the Muslim community and the mankind which could deliver the ongoing humanity form social and moral decline.

The leader of the Muslim world regularly used to visit the holy shrine of Imam Ali ((صلى الله عليه وآله وسلم)) during his stay in the city of Najaf and formed academic circles at the holy site.

The great Imam also advised the all Muslim Ummah and the oppressed nations to follow the footsteps of Imam Ali ((صلى الله عليه وآله وسلم)) to establish justice, equality and peace across the world.

Imam Khomeini devotion towards Imam Ali ((صلى الله عليه وآله وسلم)) was eternal and the Muslim leaders must follow the suit in this regard.

http://blog.imam-khomeini.ir/en/n5089/News/Founder_of_Islamic_Republic_wanted_to_implement_Imam_Ali’s_ideals

Ashvazdanghe · September 26

Imam Khomeini: Imam Ali ((صلى الله عليه وآله وسلم)) had been a divine miracle, who promoted and enhanced the justice in the world.

Sahifeh-ye-Imam, V. 17, P114

http://en.imam-khomeini.ir/en/n49205/Imam-Khomeini-Imam-Ali-(صلى الله عليه وآله وسلم)-had-been-a-divine-miracle-who-promoted-and-enhanced-the-justic

Ashvazdanghe · September 26

On 9/23/2023 at 7:12 PM, Abu_Bakr_ said:

Thanks for proving that Shias views evolve. A view that used to be a difference of opinion amongst Shias became a essential belief as stated by Al-Khomeini.

Imam Ali (A): A Perfect Manifestation of Divine Attributes | Imam Khomeini (R) | Farsi Sub English

https://www.aparat.com/v/pazEs

https://www.shiatv.net/video/826505088

Ashvazdanghe · September 26

On 9/23/2023 at 7:25 PM, Abu_Bakr_ said:

The meaning of the verse clearly isn't talking about anyones "nafs" (soul or essence). Such a meaning is only understood when you apply your assumed belief to the verse, not when reading the Arabic. Again you repeated what you said as if that somehow answered what I said earlier.

Also, you haven't made clear the link between being the "nafs" of the Prophet and being better than the other Prophets. This statement can easily be understood as a statement of praise to show how similar they are.

In all realted naration Sunnis have skipped Nafs while order of mentioning Imam Ali (عليه السلام) about verse 3:61 about Nafs totally only matches with Amir Al Muminin (commander of believers) Imam Ali (عليه السلام) .

قال جابر: (أنفسنا وأنفسكم) رسول اللّه وعلي بن أبي طالب (وأبنائنا) الحسن والحسين (ونسائنا) فاطمة. وهكذا رواه الحاكم في مستدركه... ثمّ قال: صحيح علي شرط مسلم ولم يخرجاه.

Jabir said that it is meant by (ourselves and yourselves)(أنفسنا و أنفسكم) the Messenger of Allah and Ali. And it is meant by (our sons ) (أبنائنا)Hasan and Husain and it is meant by (our wives) (نسائنا)Fatimah. This narration was narrated by Hakim in his Mustardak and he writes: According to the conditions of Muslim in his Sahih, this narration is authentic, although he and Bukhari did not narrate it.

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تفسير ابن كثير:1/379 ط. دار المعرفة ـ بيروت و1/370 ط مصطفي محمد بمصر، ورواه السيوطي قائلا: وصحّحه الحاكم. الدر المنثور: 2/39. هكذا الشوكاني في فتح القدير: 1/348.

Tafsir ibn kathir 1/379 & 1/370 ; Suyuti Al-Dur al-Manthur :الدر المنثور: 2/39: 2/39 ; in similar fashion Al Shawkani in فتح القدير: 1/348

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أخرج الحاكم وصححه وابن مردويه وأبو نعيم في الدلائل عن جابر قال » قدم علي النبي صلي الله عليه وسلم العاقب ، والسيد ، فدعاهما إلي الإِسلام فقالا : أسلمنا يا محمد قال : كذبتما إن شئتما أخبرتكما بما يمنعكما من الإِسلام . قالا : فهات . قال : حب الصليب ، وشرب الخمر ، وأكل لحم الخنزير ، قال جابر : فدعاهما إلي الملاعنة ، فوعداه إلي الغد ، فغدا رسول الله صلي الله عليه وسلم ، وأخذ بيد علي ، وفاطمة ، والحسن ، والحسين ، ثم أرسل إليهما فأبيا أن يجيباه ، وأقرا له ، فقال : والذي بعثني بالحق لو فعلا لأمطر الوادي عليهما ناراً . قال جابر : فيهم نزلت { تعالوا ندع أبناءنا وأبناءكم . . . } الآية . قال جابر : أنفسنا وأنفسكم رسول الله صلي الله عليه وسلم وعلي ، وأبناءنا الحسن والحسين ، ونساءنا فاطمة.

دو نفر از چهره هاي سرشناس مسيحي به نام عاقب و سيّد محضر رسول خدا صلي اللّه عليه و آله رسيدند، به آن دو فرمود: مسلمان شويد، گفتند: ما مسلمانيم ، فرمود: دروغ مي گوئيد، اگر به خواهيد ثابت مي كنم كه شما مسلمان نيستيد. گفتند: ثابت كن، فرمود: علاقه شما به صليب و شراب نوشيدن و خوردن گوشت خوك، سپس آنان را به مباهله فرا خواند، و قرار شد صبح روز بعد حاضر شوند، هنگام صبح رسول خدا در حالي كه دست علي را گرفته بود و فاطمه و حسنين با وي بودند از مدينه بيرون رفت و سيد و عاقب را دعوت به مباهله نمود ولي نپذيرفتند و تسليم شدند، رسول خدا فرمود: قسم به آنكه مرا به حق مبعوث كرده است اگر دعوت به مباهله را مي پذيرفتند از آسمان آتش بر آنان مي باريد، جابر مي گويد: اين آيه در شأن خاندان پيامبر نازل شد: { تعالوا ندع أبناءنا وأبناءكم . . . } سپس گفت: مراد از انفسنا رسول خدا و علي است و مراد از ابناءنا حسن و حسين و از نساءنا فاطمه است.

الدر المنثور ، ج 2 ص 230، اسم المؤلف: عبد الرحمن بن الكمال جلال الدين السيوطي الوفاة: 911 ، دار النشر : دار الفكر - بيروت - 1993.

Two famous Christian figures, named Aqib and Sayyed Mahzar, came to the presence of the Messenger of Allah, peace and blessings of Allah be upon him and his progeny . He said to them: Become Muslims. They said: We are Muslims. He said: You are lying. you are not They said: Prove it. He said: Your interest in the cross and drinking wine and eating pork. Then he called them to Mubahilah, and it was decided that they would attend the next morning. At dawn, the Messenger of Allah was holding Ali's hand and Fatimah. And Hasnain was with him, he went out of Madinah and invited Sayyid and Aqib to Mubahilah, but they did not accept and surrendered. The Messenger of Allah said: By the One who has sent me with the truth, if they had accepted the invitation to Mubahilah, fire would fall on them from heaven. Jabir says: This verse was revealed in honor of the Prophet's family: . . } { تعالوا ندع أبناءنا وأبناءكم . . . } Then he said: It is meant انفسنا ourselves, the Messenger of Allah and Ali, and it is meant by our sons, Hasan and Husayn, and by Nisa'na نساءنا , Fatimah.

Suyuti Al-Dur al-Manthur v2 , p230

https://www.valiasr-aj.com/persian/shownews.php?idnews=5056

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ بُكَيْرِ بْنِ مِسْمَارٍ، هُوَ مَدَنِيٌّ ثِقَةٌ عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، قَالَ لَمَّا أَنْزَلَ اللَّهُ هَذِهِ الآيَةَ ‏: ‏ ‏(‏ نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ ‏)‏ دَعَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلِي ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ صَحِيحٌ ‏.‏

Narrated 'Amir bin Sa'd bin Abi Waqqas: from his father who said: "When this Ayah was revealed: 'Come, let us call our sons and your sons, our women and your women... (3: 61)' the Messenger of Allah (ﷺ) called 'Ali, Fatimah, Hasan and Husain and said: 'O Allah! This is my family.'"

Grade:   Sahih (Darussalam)
Reference   : Jami` at-Tirmidhi 2999
In-book reference   : Book 47, Hadith 51
English translation   : Vol. 5, Book 44, Hadith 2999

Jami` at-Tirmidhi 2999
https://sunnah.com/tirmidhi:2999

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 ‏"‏ ‏.‏

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.

Sahih Muslim 2404d
https://sunnah.com/muslim:2404d

Quote

حَدَّثَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ بُكَيْرِ بْنِ مِسْمَارٍ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، قَالَ أَمَّرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ سَعْدًا فَقَالَ مَا يَمْنَعُكَ أَنْ تَسُبَّ أَبَا تُرَابٍ قَالَ أَمَّا مَا ذَكَرْتُ ثَلاَثًا قَالَهُنَّ 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 لِعَلِيٍّ وَخَلَفَهُ فِي بَعْضِ مَغَازِيهِ فَقَالَ لَهُ عَلِيٌّ يَا رَسُولَ اللَّهِ تُخَلِّفُنِي مَعَ النِّسَاءِ وَالصِّبْيَانِ فَقَالَ 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 ‏"‏ ادْعُ لِي عَلِيًّا ‏"‏ ‏.‏ فَأَتَاهُ وَبِهِ رَمَدٌ فَبَصَقَ فِي عَيْنِهِ فَدَفَعَ الرَّايَةَ إِلَيْهِ فَفَتَحَ اللَّهُ عَلَيْهِ ‏.‏ وَأُنْزِلَتْ هَذِهِ الآيَةُ ‏: ‏ ‏(‏ فَقلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ ‏)‏ الآيَةَ دَعَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلِي ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏

Narrated 'Amir bin Sa'd bin Abi Waqqas: from his father, saying "Mu'awiyah bin Abu Sufyan ordered Sa'd, saying 'What prevented you from reviling Abu Turab?' He said: 'Three things that I remember from the Messenger of Allah (ﷺ) prevent me from reviling him. That I should have even one those things is more beloved to me than red camels. I heard the Messenger of Allah (ﷺ) speaking to 'Ali, and he had left him behind in one of his battles. So 'Ali said to him: "O Messenger of Allah! You leave me behind with women and children?" So the Messenger of Allah (ﷺ) said to him: "Are you not pleased that you should be in the position with me that Harun was with Musa? Except that there is no Prophethood after me?" And on the Day of (the battle of) Khaibar, I heard him saying: "I shall give the banner to a man who loves Allah and His Messenger, and Allah and His Messenger love him." So we all waited for that, then he said: "Call 'Ali for me." He said: 'So he came to him, and he had been suffering from Ramad (an eye condition), so he (ﷺ) put spittle in his eye and gave the banner to him, then Allah granted him victory. And when this Ayah was revealed: 'Let us call our sons and your sons, our women and your women...' (3: 61) the Messenger of Allah (ﷺ) called 'Ali, Fatimah, Hasan, and Husain and said: "O Allah, these are my family."

Grade:   Sahih (Darussalam)
Reference   : Jami` at-Tirmidhi 3724
In-book reference   : Book 49, Hadith 121
English translation   : Vol. 1, Book 46, Hadith 3724

Jami` at-Tirmidhi 3724
https://sunnah.com/tirmidhi:3724

Ashvazdanghe · September 26

19 hours ago, Cool said:

No, its not added by anyone. It was the original answer of al-Razi. I have cited his answer and his book is present at shiaonlinelibrary.

@Abu_Bakr_

Criticism of Razi's speech

Allamah Mujahid Sheikh Muhammad Hassan Mozafar, may Allah have mercy on him, says about Razi's speech: Razi's words are used in the interpretation of the verse. He accepted the verse's indication of the superiority of Ali, peace be upon him, over the other companions, because he quoted the argument of Sheikh Mahmoud Hemmasi. Because Ali, peace be upon him, is the soul of the Prophet, peace and blessings of Allah be upon him and his progeny, and the Prophet is superior to other prophets, so Ali, peace be upon him, is also superior to them.

Also He quoted from Shias which they have argued based on this verse about superiority of his majesty over other Companions, and

Fakhr Razi rejected only the first point (Ali's superiority over other prophets, peace be upon them) and did not say anything about the second point.But what he claimed before advent of Hemmasi it has been reached to a consensus about superiority of prophets over others , It is not true. Because the consensus is that the class of prophets is superior to other classes of human beings and every prophet is superior to the members of his nation, but it is not the case that every prophet is superior to any non-prophet, even if he is from other nations. . . Also, the claim that the Commander of the Faithful, peace be upon him, is superior to the prophets other than Prophet Muhammad, may Allahd bless him and grant him and his progeny, is not reserved for Sheikh Mahmoud Hemmasi, so as to contradict with the consensus claimed by Fakhr Razi, but the Shiites believed to it before the existence of this Sheikh and after him. They have argued in this regard with the verse of Mubahalah and other verses.

دلائل الصدق :86/ 2

Allama Seyyed Sharaf al-Din also says after quoting Razi's speech: Pay attention and see that he has clearly stated the meaning of the verse on the superiority of Ali (peace be upon him) and has unconsciously admitted its correctness. He has not contradicted what he has narrated from the Shiites, both in the past and the present, and he has not written a word against them, as if he has accepted their belief and acknowledged the implication of the verse on their belief, and only criticized Mahmoud bin Hasan [Hemmasi]. ,although that the consensus that Razi used as an excuse and attacked Hemmasi is something that is not acceptable to Mahmoud Hemmasi and people who has same opinion likewise him .

الكلمه الغراء: 5

https://www.valiasr-aj.com/persian/shownews.php?idnews=5056

Ashvazdanghe · September 26

Ashvazdanghe · September 26

The Event or Eid al-Mubahalah

Why was Imam ‘Ali included?

The Almighty commanded His Messenger to say to the delegation of Najran: "

Come! Let us call our sons and your sons, our women and your women; and ourselves and yourselves....".

In compliance with this command, the Prophet brought with him, al-Hasan and al-Husayn, because they were the sons of his daughter Fatimah, and for this they are his sons. He brought Fatimah with him because she represents the women from the members of his House. But why did he bring with him Imam ‘Ali who was neither from the sons nor from the women?

Imam ‘Ali has no place in the verse unless he is included in the word "ourselves."

Bringing Imam ‘Ali with him indicates that the Messenger of God considered Imam ‘Ali an extension of his personality. By considering him so, he elevated him above all the Muslims.
The Messenger said on many occasions: "’Ali is from me and I am from him."

Hubshi ibn Janadah reported that he heard the Messenger of God, saying:
"Ali is from me and I am from him, and no one represents me but ‘Ali." (Sunan Ibn Majah)

https://www.al-islam.org/articles/event-or-eid-al-mubahalah

Ashvazdanghe · September 26

Muawiyah’s grandfather, uncles and brothers were killed by Hadrat “Ali” [AS] at the instruction of Prophet Muhammad [(صلى الله عليه وآله وسلم)].

In other word, “Muawiyah” fought prophet [(صلى الله عليه وآله وسلم)] 21 years and these guys caused the death of 70 of companions of prophet [(صلى الله عليه وآله وسلم)].

Prophet [(صلى الله عليه وآله وسلم)]’s uncle “Hamza” was killed by them and Muawiyah’s mother drew his liver out and made a necklace with it for herself.

These guys couldn’t fight prophet [(صلى الله عليه وآله وسلم)] but since they knew that prophet [(صلى الله عليه وآله وسلم)]’s prophecy will be continued by commander of the faithful Ali [AS]’s Imamate and caliphate they waited for better opportunity.

Prophet [(صلى الله عليه وآله وسلم)]’s personality has been summarized in Hadrat “Ali” [AS], prophet said several times:

«عَلِی مِنِّی وَ أَنَا مِنْه»

“Ali” is from me and I’m from “Ali”.

There are many authentic narratives in this regard and there isn’t any doubt about it. For instance:

“Ibn Athir” writes in “Asad al-GHaba fi Ma’rifat al-Sahaba” book, vol. 4, p 117 about “Yemen” army that complained from commander of the faithful Ali [AS], prophet [(صلى الله عليه وآله وسلم)] told them:

«ما تریدون من علی؟ إِن عَلِیاً منی وأَنا من عَلِی»

What do you want from Ali? Ali is from me and I’m from “Ali”.

And it’s also written in “Musnad Ahmad bin Hanbal” book, vol. 5, p 356, Hadith No. 23062:

«لاَ تَقَعْ فی علی فإنه مِنِّی وأنا منه وهو وَلِیکمْ بعدی»

While this Wahhabi says in footnote:

«إسناده ضعیف بهذه السیاقة»

But this issue has been said in this book searched by “Ahmad Zin” who is a fair person, he says in footnote:

«اسناده صحیح و أجلح الکندی موثق»

I said this issue so that brainless Wahhabi experts wouldn’t say that why Master “Qazwini” didn’t read the footnote.

“Al-Dhahabi” says about them: “the followers of “Ibn Taymoyyah” are all brainless and narrow minded!!”

He says {Wahhabi expert}: “why didn’t he read footnote?!” what would I do? When I read footnote, he says: “invalid”, but this guy says: “authentic”; while there is only one narrative.

If I don’t read narrative in the foot note, they say: why didn’t he read it. What interesting is that Mr.”Albani” says after quoting this narrative:

«وإسناده حسن، رجاله ثقات رجال الشیخین غیر الأجلح، وهو ابن عبد الله الکندی، مختلف فیه، وفی " التقریب ": "صدوق شیعی"»

“Albani”- Silsalat al-Hadith as-Sahiha- vol. 5, p 262

Responding those who say that he is a Shia person and why you’re practicing Shia narratives, he says: our criterion is honesty and that he’s retentive and narrative’s faith is something between him and his god and isn’t related to us.

And prophet “Muhammad” [(صلى الله عليه وآله وسلم)] says: “Ali” is from me, he’s my soul. We’ve read “Mubahila” verse several times and dears saw that all even “Ibn Kathir” says that the meaning of “self” in this verse is “Ali ibn abi Talib” [AS]:

(فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَکمْ وَ نِساءَنا وَ نِساءَکمْ وَ أَنْفُسَنا وَ أَنْفُسَکم)

“Those who dispute with you concerning him after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie.”

Sura Al-E-Imran- verse 61

https://www.valiasr-aj.com/english/shownews.php?idnews=484

Ashvazdanghe · September 26

The position of Imam Ali ((عليه السلام).) is higher than the divine prophets: Tavana told ABNA

“Imam Ali ((عليه السلام).) considered himself as one of the servants of the Prophet Muhammad (p.b.u.h), even though after the Prophet (p.b.u.h), he himself was the best of God’s creations. This special privilege for Imam Ali ((عليه السلام).) is due to his special devotion and sincere service to God. This servitude, in my opinion, caused Imam Ali ((عليه السلام).) to reach a special rank before God. This is regardless of light creation, during which, after the light of Prophet Muhammad (p.b.u.h), God created the light of Imam Ali ((عليه السلام).),” he added.

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Imam Ali ((عليه السلام).) is the door through which one can reach God and the Holy Prophet (p.b.u.h)

“The door through which one can reach God and the Prophet (p.b.u.h) is Imam Ali ((عليه السلام).). This honor and position are special to Imam Ali ((عليه السلام).). A perfect man is perfect in everything. We are zealous and love our family, (wife and children), and this, is much more in the perfect man. Nevertheless, Imam Ali ((عليه السلام).) was patient after the demise of the Holy Prophet (p.b.u.h),” added the Adviser to the Secretary General of the AhlulBayt ((عليه السلام).) World Assembly in Seminary and Clerics Affairs.

https://www.ahl-ul-bayt.org/en/news/item/the-position-of-imam-ali-a-s-is-higher-than-the-divine-prophets-tavana-told-abna

Is the position of the Prophet ((صلى الله عليه وآله وسلم)) higher than Imam Ali ((صلى الله عليه وآله وسلم)) and other imams ((صلى الله عليه وآله وسلم)) or is it only their position in the world that is different?

«جَاءَ حِبْرٌ مِنَ الْأَحْبَارِ إِلَى أَمِیرِ الْمُؤْمِنِینَ ع ... فَقَالَ یَا أَمِیرَ الْمُؤْمِنِین أَ فَنَبِیٌّ أَنْتَ فَقَالَ وَیْلَکَ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِیدِ مُحَمَّدٍ ص ... .: A Jewish scholar came to Amirul Momineen and asked, O Amirul Momineen, are you a prophet? Imam ((عليه السلام).) said: Woe to you, I am only a servant (subordinate) of the servants of Muhammad. (Al-Kafi, vol. 1, p. 89) this honorable narration is used that the existence of the Holy Prophet ((صلى الله عليه وآله وسلم)) has a way of being superior to the Commander of the Faithful (عليه السلام). And this superiority is not just a worldly superiority. Because Ali (عليه السلام) introduces himself as Abd Nabi Akram ((صلى الله عليه وآله وسلم)). And it is clear that the meaning of this being a slave is not its worldly meaning. Rather, the meaning is that the existence of the Prophet ((صلى الله عليه وآله وسلم)) is a mediator of the grace of the Lord of the Worlds towards Ali (عليه السلام).

On the authority of the Commander of the Faithful, peace be upon him, he said that Allah created the light of Muhammad, peace and blessings be upon him, before the creation for fourteen thousand years « عَنْ أَمِیرِ الْمُؤْمِنِینَ ع أَنَّهُ قَالَ إِنَّ اللَّهَ خَلَقَ نُورَ مُحَمَّدٍ ص قَبْلَ الْمَخْلُوقَاتِ بِأَرْبَعَةَ عَشَرَ أَلْفَ سَنَةٍ وَ خَلَقَ مَعَهُ اثْنَیْ عَشَرَ حِجَاباً وَ الْمُرَادُ بِالْحُجُبِ الْأَئِمَّةُt. Imam Ali ((عليه السلام).) said: Verily, the Almighty God created the light of Muhammad forty thousand years before the creation. And along with him, he also created twelve hijabs, which means imams. (Bihar al-Anwar, vol. 25, p. 21)
From this noble narration, a way of dominance is proved for the Holy Prophet ((صلى الله عليه وآله وسلم)). Because the imams (عليه السلام) have been introduced in this narration as a veil for Muhammad's light. That is, these nobles are mediators between that light and other creatures.
عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ إِنَّ اللَّهَ تَبَارَکَ وَ تَعَالَى خَلَقَ نُورَ مُحَمَّدٍ مِنِ اخْتِرَاعِهِ مِنْ نُورِ عَظَمَتِهِ وَ جَلَالِهِ وَ هُوَ نُورُ لَاهُوتِیَّتِهِ ... فَلَمَّا أَرَادَ أَنْ یَخْلُقَ مُحَمَّداً مِنْهُ قَسَمَ ذَلِکَ النُّورَ شَطْرَیْنِ فَخَلَقَ مِنَ الشَّطْرِ الْأَوَّلِ مُحَمَّداً وَ مِنَ الشَّطْرِ الْآخَرِ عَلِیَّ بْنَ أَبِی طَالِبٍ وَ لَمْ یَخْلُقْ مِنْ ذَلِکَ النُّورِ غَیْرَهُمَا : Imam Kazem ((عليه السلام).) said: Verily, Allah Almighty created the light of Muhammad ((صلى الله عليه وآله وسلم)) from the light of His greatness and glory, and that light is divine light. ... So when Allah wanted to create Muhammad ((صلى الله عليه وآله وسلم)), He divided that light into two types. He created Muhammad from the first part, and Ali from the other part, and did not create light from it other than those two. (Bihar al-Anwar, vol. 35, p. 28)
This tradition is also used that the light of the Holy Prophet (S) is superior to the light of Amirul Momineen (AS); At the same time, they have a kind of unity. According to this honorable narration, the truth of the first light is for the Messenger of Allah.
Then that light descends once. Therefore, it is obtained twice. From the first order the existence of the Holy Prophet ((صلى الله عليه وآله وسلم)) and from the lower order , the existence of Ali (عليه السلام).
According to other narrations, the existence of Hazrat Zahra ((صلى الله عليه وآله وسلم)) and other imams were also created from the descending of this same light. Therefore, they are all from the same light, but their degrees of light are different from each other.

https://www.porseman.com/article/مقام-پيامبر(ص)-مقام-امامان(ع)/106604

ParadisePath · September 27

On 9/19/2023 at 9:54 PM, Abu_Bakr_ said:

Salam,

An essential Shia belief is that Imams are greater than Prophets and Messengers apart from Our Prophet (صلى الله عليه وآله وسلم). For example, we see Al-Khomeini say:

ان من ضرورياتنا ان لائمتنا مقاما لا يملكه ملك مقرب ولا نبي مرسل وقد ورد عنهم(ع) ان لنا مع الله حالات لا يبلغها ملك مقرب ولا نبي مرسل

However, this contradicts the Quran, that after mentioning several Prophets says Allah has preferred them (fadalna in Arabic) over the worlds. We read in Surah Al-An'am verse 83-86

وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ ٨٣ وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۚ كُلًّا هَدَيۡنَاۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيۡمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ ٨٤ وَزَكَرِيَّا وَيَحۡيَىٰ وَعِيسَىٰ وَإِلۡيَاسَۖ كُلّٞ مِّنَ ٱلصَّٰلِحِينَ ٨٥ وَإِسۡمَٰعِيلَ وَٱلۡيَسَعَ وَيُونُسَ وَلُوطٗاۚ وَكُلّٗا فَضَّلۡنَا عَلَى ٱلۡعَٰلَمِينَ ٨٦

And that was Our Proof which We gave Ibrâhîm (Abraham) against his people. We raise whom We will in degrees. Certainly your Lord is All-Wise, All-Knowing.

And We bestowed upon him Ishâq (Isaac) and Ya‘qûb (Jacob), each of them We guided, and before him, We guided Nûh (Noah), and among his progeny Dâwûd (David), Sulaimân (Solomon), Ayyûb (Job), Yûsuf (Joseph), Mûsâ (Moses), and Hârûn (Aaron). Thus do We reward Al-Muhsinûn (the good-doers)

And Zakariyâ (Zachariya), and Yahya (John) and ‘Îsâ (Jesus) and Iliyâs (Elias), each one of them was of the righteous.

And Ismâ‘îl (Ishmael) and Al-Yasa‘ (Elisha), and Yûnus (Jonah) and Lût (Lot), and each one of them We preferred above the ‘Âlamîn [mankind and jinn (of their times)].

Shias like to ignore this verse and quote Surah Al-Baqarah verse 124 to prove Imams are greater than Prophets. A sign of a wrong tafseer is that it contradicts other verses. Funnily enough the verse can be explained very easily by just using the Quran, not hadiths that Shia will reject. The verse says:

۞ وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِـۧمَ رَبُّهُۥ بِكَلِمَـٰتٍۢ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًۭا ۖ قَالَ وَمِن ذُرِّيَّتِى ۖ قَالَ لَا يَنَالُ عَهْدِى ٱلظَّـٰلِمِينَ ١٢٤

And [mention, O Muḥammad], when Abraham was tried by his Lord with words [i.e., commands] and he fulfilled them. [Allāh] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [Allāh] said, "My covenant does not include the wrongdoers."

As for the first highlighted part the explanation for that is in Surah An-Nahl verse 123

ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ ٱتَّبِعْ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًۭا ۖ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ ١٢٣

Then We revealed to you, [O Muḥammad], to follow the religion of Abraham, inclining toward truth; and he was not of those who associate with Allāh.

As for the second highlighted part we see its clear tafseer in Surah Al-'Ankabut verse 27

وَوَهَبْنَا لَهُۥٓ إِسْحَـٰقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ ٱلنُّبُوَّةَ وَٱلْكِتَـٰبَ وَءَاتَيْنَـٰهُ أَجْرَهُۥ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ ٢٧

And We bestowed on him [Ibrâhîm (Abraham)], Ishâq (Isaac) and Ya‘qûb (Jacob), and We ordained among his offspring Prophethood and the Book [i.e. the Taurât (Torah) (to Mûsâ - Moses), the Injeel (Gospel) (to ‘Îsâ - Jesus), and the Qur’ân (to Muhammad صلى الله عليه وسلم), all from the offspring of Ibrâhîm (Abraham)], and We granted him his reward in this world; and verily, in the Hereafter he is indeed among the righteous.

The Quran clearly states the covenant in his offspring was Prophethood and the Book.

Salam!

- Imam ‘Ali (عليه السلام) having the highest virtues of the early great Messengers:

The Messenger of Allah (S) said: "He who wants to see Noah (عليه السلام) in his determination, Adam (عليه السلام) in his knowledge, Abraham (عليه السلام) in his clemency, Moses (عليه السلام) in his intelligence and Jesus (عليه السلام) in his religious devotion should look at ‘Ali Ibn Abi Talib (عليه السلام)."

Sunni references:

- Sahih al-Bayhaqi
- Musnad Ahmad Ibn Hanbal, as quoted in
- Sharh Ibn Abi al-Hadid, v2, p449
- Tafsir al-Kabir, by Fakhruddin al-Razi, under the commentary of the Verse of Impreciation (Mubilah), v2 p288. He wrote this tradition has been accpeted as all genuine.

- Ibn Batah has recorded it as a tradition related by Ibn Abbas as is stated in the book "Fat’h al-Mulk al-’Ali bi Sihah Hadith-e-Bab-e- Madinat al-Ilm", p34, by Ahmed Ibn Muhammad Ibn Siddiq al-Hasani al- Maghribi.

- Among those who have admitted that Imam ‘Ali (عليه السلام) is the store house of the secrets of all the Prophets is the Chief of Gnostics, Muhi al- Din al-Arabi, from whom al-Arif al-Sha’arni has copied it in his al- Yuwaqit wa al-Jawahir (p172, topic 32).

- The Light (Noor) of the Prophet (S) and ‘Ali (عليه السلام) preceded the creation of Adam (as):

Salman al-Farsi (رضي الله عنه) narrated that:
I heard the Messenger of Allah (S) saying: "I myself, and ‘Ali were one light in the hands of Allah fourteen thousand years (14,000) before He created Adam (عليه السلام). When Allah created Adam (عليه السلام) He divided that light into two parts, one part is me and one part ‘Ali."

Sunni References:

- Mizan Al-Ei’tidal, by al-Dhahabi, v1, p235
- Fada’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p663, Tradition #1130
- al-Riyadh al-Nadhirah, by al-Muhib al-Tabari, v2, p164, v3, p154
- History of Ibn Asakir Remark: "hand of Allah”means His power. The phrase "within the hands
of Allah”means in His presence, domain, realm, kingdom.

This clearly shows that the rank of Prophet Muhammad (S) and Imam ‘Ali (عليه السلام) are better than any human being ever created by Allah.

- No one crosses the Path except by a passport from ‘Ali (as):

Anas Ibn Malik narrated:
"When Abu Bakr neared death,..., Abu Bakr said that he heard the Messenger of Allah (S) saying: That there is an obstacle on the Path which no one crosses unless with a passport (permission) from ‘Ali Ibn Abi Talib (عليه السلام). And I heard the Messenger of Allah (S) saying: "I am the seal of the prophets and you, ‘Ali, the seal of the Awliyaa."

Sunni references:

- Tarikh, by al-Khateeb al-Baghdadi, v10, p356
- al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, subheading 2, p195

Imam ‘Ali (عليه السلام) narrated:

The Messenger of Allah (S) said: When Allah gathers the first-ones and the last-ones on the Day of Judgment, and the Path has been erected on the bridge of Hell, no one can cross it unless he had along proof of allegiance (Wilaya) to ‘Ali Ibn Abi Talib."

Sunni reference: al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v2, p172

- ‘Ali (عليه السلام) is the divider of People to Paradise and Hell:

"The prophet (S) said to ‘Ali (as): You are the divider of Paradise and Hell on the Day of Judgment, you say to Hell: This one for me and that one for you."

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, subheading 2, p195

"‘Ali (عليه السلام) said: I am the alloter/divider of Hell."

Sunni references:
- Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p402
- Radd al-Shams, by Shathan Al-Fudhaily

"The Messenger of Allah (S) has said: ‘Ali is the divider of Hell."

Sunni reference: Kunooz Al-Haqa’iq, by Abdul Raouf al-Manawi, p92

And here is a poem from al-Shafi’i (one of the four Sunni Imams):

"‘Ali will judge mankind and allot them either paradise or hell. He was the leader of men and Jinns, the true Testator of the Holy Prophet. If the followers of ‘Ali are ‘Rafidhi’ verily I am one of that sect. ‘Ali at the time of breaking of the symbols in the Ka’ba put his feet on that shoulder where God had put his hand on the ‘Night of Mi’raj’ and verily ‘Ali was that into whose eyes shone the light of God."

Do I need to comment?! Now look at what your master Umar said on the virtue of Imam ‘Ali (as):

Umar Ibn al-Khattab said: "If all the seven planets, and the all the seven heavens are put in one scale of balance and the faith of ‘Ali in the other, ‘Ali’s pan will turn the scales."

Sunni References:

- al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari
- Izalat al-Khifa Maqsad

- ‘Ali (عليه السلام) the best of people after Prophet Muhammad (S):

"...Jabir said: The messenger of Allah (S) said: ‘Ali is the best of humanity (after me), so whoever has doubt is a Kafir."

Sunni references:
- Kinooz Al-Haqa’iq, by Abdul Raouf al-Manawi, p92
- Tarikh, by al-Khateeb al-Baghdadi, v7, p421

Here is another one:

...Zar quoting Abdullah, quoting ‘Ali (عليه السلام), that the Prophet (S) said: "Whoever does not say that ‘Ali is the best in my people, is a Kafir."

Sunni references:
- Tarikh, by al-Khateeb al-Baghdadi, v3, p19
- Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v9, p419

also Barida narrated:

The messenger of Allah (S) said to Fatimah (sa) that: "I gave you in marriage to the best in my Ummah, the most knowledgeable in them, the best in patience in them, and the first Muslim among them."

Sunni reference: Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p398

Now, let us now look at a future episode on the appearance of Imam Mahdi (عليه السلام) (the last Imam of the House of the Prophet(S)). Sunnis have narrated in their authentic books that when Imam Mahdi (عليه السلام) comes, Prophet Jesus (عليه السلام) will descent and will pray behind him. This clearly shows that the rank of Imam Mahdi (عليه السلام) is higher than that of Prophet Jesus who was one of the five greatest messengers of Allah. It is narrated in Sahih

Muslim that:

Jabir Ibn Abdillah al-Ansari (رضي الله عنه) said: I heard the Messenger of Allah saying: "A group of my Ummah will fight for the truth until near the day of judgment when Jesus, the son of Marry, will descend, and the leader of them will ask him to lead the prayer, but Jesus declines, saying: "No, Verily, among you Allah has made leaders for others and He has bestowed his bounty upon them."

Sunni reference:

- Sahih Muslim, Arabic, part 2, p193
- Musnad Ahmad Ibn Hanbal, v3, pp 45,384
- Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, p251
- Nuzool Isa Ibn Maryam Akhir al-Zaman, by Jalaluddin al-Suyuti, p57
- Musnad, by Abu Ya’ala which provides another version of the tradition with more clear words on the authority of Jabir that the Messenger of

Allah said: "A group among my Ummah will continue to fight for the truth until Jesus, the son of Marry, will descend, and the Imam of them will ask him to lead the prayer, but Jesus replies: "You have more right to it and verily Allah has hnonored some of you over others in this Ummah.”

Ibn Abu Shaybah, another Sunni traditionist, and the mentor of al-Bukhari and Muslim, has reported several traditions about Imam al-Mahdi (عليه السلام). He has also reported that the Imam of the Muslims who will lead Prophet Jesus in prayer is Imam al-Mahdi himself.

Jalaluddin al-Suyuti mentioned that: "I have heard some of the deniers of (truth) deny what has been conveyed about Jesus that when he descends will pray the Fajr prayer behind al-Mahdi. They say, Jesus has higher status than to pray behind a non-Prophet.

This is a bizarre opinion since the issue of prayer of Jesus behind al-Mahdi has been proven strongly via numerous authentic traditions from the Messenger of Allah, who is the most truthful.”And then al-Suyuti goes on narrating some of the traditions in this regard. (See Nuzool Isa Ibn Maryam Akhir al-Zaman, by Jalaluddin al-
Suyuti, p56).

Also al-Hafiz Ibn Hajar al-Asqalani mentioned that:

"The Mahdi is of this Ummah, and that Jesus (S) will come down and pray behind him."

Sunni reference: Fat’h al-Bari, by Ibn Hajar al-Asqalani, v5, p362

This is also mentioned by another scholar, Ibn Hajar al-Haythami, who wrote:

"The Ahlul-Bayt are like the stars through whom we are guided in the right direction, and if the starts are taken away (or hidden) we would come face to face with the signs of the Almighty as promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come, as mentioned in the traditions, and the Prophet Jesus will say his prayers behind him, the Dajjal will be slain, and then the signs of the Almighty will appear one after another."

Sunni reference: Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch 11, p91

All these clearly show that the rank of Imam Mahdi (عليه السلام) is higher than that of Prophet Jesus (عليه السلام) who was one of the five greatest messengers of Allah.

In Gods Name · September 29

On 9/19/2023 at 1:54 PM, Abu_Bakr_ said:

Can you find a single statement , of authentic nature from any of the Imams which say that they are superior to all prophets , including ulul azam prophets? It is hardly fair for you to claim it is a fundamental of the madhab when you can not produce a single statement from the imams attesting to it.

In Gods Name · September 29

Can we have a ban on mass copying and pasting? It ruins discussions when someone repeatedly comes in and just copies and pasted 10 pages of a book.

Cool · September 29

8 hours ago, In Gods Name said:

Can you find a single statement , of authentic nature from any of the Imams which say that they are superior to all prophets , including ulul azam prophets?

Salam!

I would like to quote a hadith from al-Kafi:

عدة من أصحابنا، عن أحمد بن محمد، عن الحسين بن سعيد، عن عبد الله بن بحر، عن ابن مسكان، عن عبد الرحمن بن أبي عبد الله، عن محمد بن مسلم قال: سمعت أبا عبد الله عليه السلام يقول: الأئمة بمنزلة رسول الله صلى الله عليه وآله إلا أنهم ليسوا بأنبياء ولا يحل لهم من النساء ما يحل للنبي صلى الله عليه وآله فأما ما خلا ذلك فهم فيه بمنزلة رسول الله صلى الله عليه وآله

http://shiaonlinelibrary.com/الكتب/1122_الكافي-الشيخ-الكليني-ج-١/الصفحة_318#top

Furthermore, from the books of Ahlul Sunnah:

1127 - حدثنا : محمد بن هشام بن البختري ، قثنا : الحسين بن عبيد الله العجلي ، قثنا : الفضيل بن مرزوق ، عن عطية العوفي ، عن أبي سعيد الخدري ، قال : قال رسول الله (ص) : أعطيت في علي خمسا ، هن أحب إلي من الدنيا وما فيها : أما واحدة ، فهو تكاي بين يدي الله عز وجل حتى يفرغ من الحساب ، وأما الثانية ، فلواء الحمد بيده ، آدم (ع) ومن ولد تحته ، وأما الثالثة ، فواقف على عقر حوضي يسقي من عرف من أمتي ، وأما الرابعة ، فساتر عورتي ومسلمي إلى ربي عز وجل ، وأما الخامسة ، فلست أخشى عليه أن يرجع زانيا بعد احصان ، ولا كافرا بعد إيمان

Note: وأما الثانية : فلواء الحمد بيده آدم ومن ولده تحته

http://kingoflinks.net/ImamAli/40MA/7.htm

Now here is a rational argument:

The Holy Qur’an indicated that if the prophets had been sent during the time of the Prophet Muhammad (صلى الله عليه وآله وسلم), they would have had no choice but to believe in him and follow him. What is required of faith and following is compliance with everything that the Prophet (صلى الله عليه وآله وسلم) commands and following him in everything.

If we assume that the prophets existed in the time of the Prophet Muhammad (صلى الله عليه وآله وسلم). He s a.w would stipulate the imamate of the Imams (عليهم السلام) and would command them to follow the Imams. Can the prophets contradict that? Then we ask: Which is better, the imam or the person being led in prayer, and the follower or the one being followed?

Eddie Mecca · September 29

On 9/25/2023 at 8:22 AM, Muslim2010 said:

More over there is no verse in the quran that states that majority is on the right path and it should be followed.

Ashvazdanghe · September 30

20 hours ago, In Gods Name said:

Can you find a single statement , of authentic nature from any of the Imams which say that they are superior to all prophets , including ulul azam prophets?

Salam it has been responded in below thread

20 hours ago, In Gods Name said:

Can we have a ban on mass copying and pasting? It ruins discussions when someone repeatedly comes in and just copies and pasted 10 pages of a book.

Can we ban trolling & spreading false accusation ? You have repeatedly have came & repeated your baseless accusations wich until now you couldn't provide a rational or rock solid example or evidence for your baseless accusations which until now you just have repeated nonsense of Wahabists although you have claimed that you are not a Wahabi but your responses just shows opposite of it.

Ashvazdanghe · September 30

20 hours ago, In Gods Name said:

Can you find a single statement , of authentic nature from any of the Imams which say that they are superior to all prophets , including ulul azam prophets?

Ashvazdanghe · September 30

On 9/29/2023 at 1:40 PM, In Gods Name said:

Can you find a single statement , of authentic nature from any of the Imams which say that they are superior to all prophets , including ulul azam prophets? It is hardly fair for you to claim it is a fundamental of the madhab when you can not produce a single statement from the imams attesting to it.

Salam you have asked it from @Abu_Bakr_ who even denies Imamate of Imam Ali (عليه السلام) also he considers loving Abubakr the first sunni caliph is obligatory which loving him has superiority to Sunnah which all below are from so called Sunni (wahabi) site which they have called Abubakr the first sunni caliph superior to Imam Ali(عليه السلام) so therefore according to wahabist Abubakr the first sunni caliph has been superior to all of prophets. .

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2. Imam al-Aazam Abu Hanifah in Fiqh Al-Akbar:

The most superior and the best of all men after prophets – blessings and peace upon them – is Abu Bakr as-Siddiq. And then, Umar ibn al-Khattab al-Faruq. And then Uthman ibn Affan Dhu'n Nurayn. And then ali ibn Abu talib al-Murtada. May Allah be well pleased with them all; they were worshippers and steadfast on Truth and sided with Truth. We love all of them. [Fiqh Al-Akbar]

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3. Imam al-Nawawi said in his Fatawa:

"Know that each of Abu Bakr and 'Umar is better than 'Ali according to the Consensus (ijma') of Ahl al-Sunna. The proofs for this in well-known sound hadiths are too famous and countless to be listed." [Fatawa Imam Nawawi, Page 264]

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6. Mulla 'Ali al-Qari said in Sharh al-Fiqh al-Akbar:

"It is patent that to prefer 'Ali to the Two Shaykhs contravenes the doctrine of Ahl al-Sunna wal-Jama'a according to what the totality of the Salaf follow." [Sharh al-Fiqh al-Akbar, Page 140]

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14. Ibn al-Jawzi in Manaqib Ahmad relatedly said:

"Whoever prefers 'Ali to Abu Bakr maligns the Prophet; whoever gives 'Ali preference over 'Umar maligns the Prophet and Abu Bakr; and whoever gives 'Ali preference over 'Uthman maligns the Prophet, Abu Bakr, 'Umar, and the Emigrants. Nor do I believe that the deeds of such a person are accepted." [Manaqib Ahmad, Page. 162]

15. In the very beginning of his Kashf Mushkil Hadith al-Sahihayn in four volumes, in print, Ibn al-Jawzi mentions the anecdote of a Rafidi asking a Sunni:

"Who is nobler than five under a cloak, the sixth of whom is Gibril?" (in reference to the established hadith wherein the Prophet, upon him blessings and peace, gathered Sayyida Fatima, her two sons and her husband under his cloak) whereupon the Sunni replied: "Two in the cave, the third of whom is Allah" (in reference to the verse of Qur'an and hadith of the Prophet and Abu Bakr in the cave on the way to Madina).

https://www.thesunniway.com/articles/item/36-superiority-of-sayyiduna-abu-bakr-as-siddiq-radi-allahu-taala-anhu#:~:text=The most superior and the,Uthman ibn Affan Dhu'n Nurayn

https://www.yasiddiq.com/superiority-of-hazrat-abu-bakr/

Ashvazdanghe · September 30

addendum

@Abu_Bakr_ & @In Gods Name

A Deobandi Nasibi Maulana saved Rasulullah (s) from falling in to Hell

The Deobandi scholar Maulana Hussain Ali Bujruwee proudly alleges that he saw the following in a dream: I saw Rasulullah (s) and he took me to the bridge leading to Heaven, I saw him slipping from the bridge and I saved him. Mubsuraath al Bulgha Ahraan, by Maulana Hussain Ali Bujruwee, page 8 Rasulullah (s) came as a Mercy to the World to guide people to the right path, to ensure that they did not suffer eternal damnation in the next world, and here this third rate Deobandi Mullah claims he SAVED Rasulullah (s) from the fire. Those that allege that the Shia deem their Imams superior to Angels should take note.

Quote

Hadhrath Abu Bakr attacks Hadhrath Ayesha and declares her an enemy of God

Imam of Ahlul Sunnah Abdul Hamid Ghazzali records the following in his classic Ihya Ulum-id-din:

Once there was an altercation between the Prophet and Hazrat Ayesha when they found Hazrat Abu Bakr as judge. Hazrat Ayesha said to the Prophet: You speak but dont speak except truth. At once Hazrat Abu Bakr gave her such a slap that blood began to ooze out from her mouth".

Ihya Ulum-id-din by Imam Ghazali, Volume 2 page 36, Chapter The secrets of marriage English translation by Maulana Fazlul Karim. For those Nasibis who accuse the Shia of criticising Hadhrath Aisha we suggest they analyse this narration carefully. Can you get any greater insult that declaring the mother of the faithful an Enemy of God?

Quote

Nasibis Fatwa of homosexuality on Yazid bin Mu'awiya

The Nasibi Ibn Kathir records in his classic Ahl'ul Sunnah text:

Abdul Malik bin Marwan said in a khutbah that I like Uthman am not weak and like Muawiya I am not cunning / dishonest and like Yazid I am not a homosexual.

al Bidayah wa al Nihayah by Ibn Kathir page 64 Volume 9 "Dhikr Abdul Mulk"

The Nasibis are so stupid on the one side they call him an Imam at the same time they call him a homosexual.

Hakeem Mahmood Ahmad Zafar Sialkoti on page 261 of his book (Urdu) Sayyidina Muawiya (رضي الله عنه), Shukhsiat aur kirdaar, writes in his discussion on the hadith in which Rasulullah (s) said that Islam would continue until the passing of the 12 khalifa: These 12 khalifas are men of good nature and piety. Islam shall be protected and respectable during their reigns. They shall rule in accordance with the Quran and Sunnah, during their reigns the rule of justice shall be apparent.

Mulla Ali Qari puts forward these 12 as Abu Bakr, Umar, Uthman, Ali, Muawiya, Yazid, Abdul Malik bin Marwan, Walid bin Abdul Malik bin Marwan, Sulayman bin Abdul Malik bin Marwan, Umar bin Abdul Aziz, Yazid bin Abdul Malik bin Marwan, Hasham bin Abdul Malik bin Marwan taken from Sharh Fiqh Akbar page 184; Fathul Bari Volume 3 page 182) According to Mulla Ali Qaris above statements its quite evident that Muawiya is a khalifa ai Rashid. By the same token Yazid is also a rightly guided khalifa since he describes the twelve as rightly guided ruling by the Quran and Sunnah. He cites as his evidence Sharh Fiqh Akbar the Hanafi Book of Aqaid.

https://www.shiavault.com/books/devils-deception-of-the-nasibi-wahabis/chapters/5-the-nasibis-assault-on-the-sahaba-and-salaf-imams/

Ashvazdanghe · September 30

In Gods Name · September 30

5 hours ago, Ashvazdanghe said:

Salam you have asked it from @Abu_Bakr_ who even denies Imamate of Imam Ali (عليه السلام) also he considers loving Abubakr the first sunni caliph is obligatory which loving him has superiority to Sunnah which all below are from so called Sunni (wahabi) site which they have called Abubakr the first sunni caliph superior to Imam Ali(عليه السلام) so therefore according to wahabist Abubakr the first sunni caliph has been superior to all of prophets. .

Quote

i am Shia and even i can tell you this is a silly argument. No Sunni believes Imam Ali is better than a prophet or on that level.

If you follow Khamanei, i don't think he would approve of this kind of mockery.

In Gods Name · September 30

9 hours ago, Ashvazdanghe said:

Salam it has been responded in below thread

Can we ban trolling & spreading false accusation ? You have repeatedly have came & repeated your baseless accusations wich until now you couldn't provide a rational or rock solid example or evidence for your baseless accusations which until now you just have repeated nonsense of Wahabists although you have claimed that you are not a Wahabi but your responses just shows opposite of it.

You have not provided any clear or direct statement. No clear one. From any Prophet or Imam, where they say i am superior to all the prophets except Muhammed (صلى الله عليه وآله وسلم).

In Gods Name · September 30

21 hours ago, Cool said:

Salam!

I would like to quote a hadith from al-Kafi:

عدة من أصحابنا، عن أحمد بن محمد، عن الحسين بن سعيد، عن عبد الله بن بحر، عن ابن مسكان، عن عبد الرحمن بن أبي عبد الله، عن محمد بن مسلم قال: سمعت أبا عبد الله عليه السلام يقول: الأئمة بمنزلة رسول الله صلى الله عليه وآله إلا أنهم ليسوا بأنبياء ولا يحل لهم من النساء ما يحل للنبي صلى الله عليه وآله فأما ما خلا ذلك فهم فيه بمنزلة رسول الله صلى الله عليه وآله

http://shiaonlinelibrary.com/الكتب/1122_الكافي-الشيخ-الكليني-ج-١/الصفحة_318#top

Furthermore, from the books of Ahlul Sunnah:

1127 - حدثنا : محمد بن هشام بن البختري ، قثنا : الحسين بن عبيد الله العجلي ، قثنا : الفضيل بن مرزوق ، عن عطية العوفي ، عن أبي سعيد الخدري ، قال : قال رسول الله (ص) : أعطيت في علي خمسا ، هن أحب إلي من الدنيا وما فيها : أما واحدة ، فهو تكاي بين يدي الله عز وجل حتى يفرغ من الحساب ، وأما الثانية ، فلواء الحمد بيده ، آدم (ع) ومن ولد تحته ، وأما الثالثة ، فواقف على عقر حوضي يسقي من عرف من أمتي ، وأما الرابعة ، فساتر عورتي ومسلمي إلى ربي عز وجل ، وأما الخامسة ، فلست أخشى عليه أن يرجع زانيا بعد احصان ، ولا كافرا بعد إيمان

Note: وأما الثانية : فلواء الحمد بيده آدم ومن ولده تحته

http://kingoflinks.net/ImamAli/40MA/7.htm

Now here is a rational argument:

The Holy Qur’an indicated that if the prophets had been sent during the time of the Prophet Muhammad (صلى الله عليه وآله وسلم), they would have had no choice but to believe in him and follow him. What is required of faith and following is compliance with everything that the Prophet (صلى الله عليه وآله وسلم) commands and following him in everything.

If we assume that the prophets existed in the time of the Prophet Muhammad (صلى الله عليه وآله وسلم). He s a.w would stipulate the imamate of the Imams (عليهم السلام) and would command them to follow the Imams. Can the prophets contradict that? Then we ask: Which is better, the imam or the person being led in prayer, and the follower or the one being followed?

Can you provide a clear statement from the Prophet or Imams where. They say. Where they say they are superior to all prophets apart from Muhammed (صلى الله عليه وآله وسلم).

When providing a link or copying and pasting arabic text, translate it for the sake of viewers and explain how this part answers the request.

Cool · September 30

1 hour ago, In Gods Name said:

Can you provide a clear statement from the Prophet or Imams where

I heard Abu Abdullah, peace be upon him, said: The imams are in the position of the Messenger of God, may God’s prayers and peace be upon him and his family, except that they are not prophets and it is not permissible for them to have women what is permissible for the Prophet, may God’s prayers and peace be upon him and his family. As for anything other than that, they are in the position of the Messenger of God, may God’s prayers and peace be upon him and his family.

الأئمة بمنزلة رسول الله صلى الله عليه وآله

This hadith is from al-Kafi.

Rest of the ahadith are from Sunni books where Prophet (صلى الله عليه وآله وسلم) mentioned 5 fada'il of Imam Ali (عليه السلام). I have highlighted the second:

1 hour ago, In Gods Name said:

وأما الثانية ، فلواء الحمد بيده ، آدم (ع) ومن ولد تحته

It means "as for the second, the banner of praise is in his (Ali's) hand, Adam (peace be upon him) and his offspring will be under that banner.

Means Prophet Adam (عليه السلام) to Prophet Jesus (عليه السلام) will be under the لواء الحمد which was in the hands of Imam Ali (عليه السلام)

Ashvazdanghe · October 1

14 hours ago, In Gods Name said:

i am Shia and even i can tell you this is a silly argument. No Sunni believes Imam Ali is better than a prophet or on that level.

If you follow Khamanei, i don't think he would approve of this kind of mockery.

Salam my post about superiority of Abubakr content only can cause annoying of Wahabists because all of content of my post about superiority of Abubakr have been taken from so called sunni(wahabi) sites which I have not mentioned any part of it from any Shia site .

You have used mockery & abusive words against all 4 deputies of Imam Mahdi (aj) just because you couldn't refute rational & well documented sources also you have came here to this thread for supporting a Wahabi user @Abu_Bakr_ which your mockery & abusive words just based on repeating nonsense of wahabis again & again by calling them just businessmen although doing such activities proves that they have not dependant to financial aid of tyrant rulers in opposition of so called sunni scholars who always have been dependant to financial aid of tyrant rulers .which in opposition of them infallible Shia Imams & their companions have independent financial activities from tyrant rulers which being an oil seller or doing any Halal financial activity have not been cause of shame for them .

hanbali · Thursday at 09:09 PM

11 out of 12 imams are not even better that early companions like hamza , khadija, ammar, abu dhar, ibn masud let alone being better than prophets.

And why should you not spend in the cause of Allah, while Allah is the ˹sole˺ inheritor of the heavens and the earth? Those of you who donated and fought before the victory ˹over Mecca˺ are unparalleled. They are far greater in rank than those who donated and fought afterwards.1 Yet Allah has promised each a fine reward. And Allah is All-Aware of what you do.

Surah hadid 10

Ashvazdanghe · Saturday at 10:39 AM

On 12/1/2023 at 12:39 AM, hanbali said:

11 out of 12 imams are not even better that early companions like hamza , khadija, ammar, abu dhar, ibn masud let alone being better than prophets.

Salam "ammar, abu dhar, ibn masud" have been supporters of Imam Ali (عليه السلام) also shia muslims which it has been proven by multiple authentic evidences which in similar fashion lady Khadija & Hamza (رضي الله عنه) has supported both of prophet Muhammad (pbu) & leader of believers Imam Ali (عليه السلام) because they have recognized themselves as servants of oth of prophet Muhammad (pbu) & leader of believers Imam Ali (عليه السلام) so therrefore it porves superiority of Imam Ali (عليه السلام) & rest of 11 infallible Imams to hamza , khadija, ammar, abu dhar, ibn masud

On 12/1/2023 at 12:39 AM, hanbali said:

Those of you who donated and fought before the victory ˹over Mecca˺ are unparalleled. They are far greater in rank than those who donated and fought afterwards.

Muslims have entered to Mecca without doing Jihad which still between fighters have been hypocrites & people likewise Umar who criticized prophet Muhammad (pbu) for Hudaybia peace treaty also Uthman has protected apostated Abdullah ibn abi sarh against order of prophet Muhammad (pbu) about killing him after conquering Mecca which only commander of believers Imam Ali(9as) have followed orders of prophet Muhammad (pbu) without hesitation & fought & donated before & after conquest of Mecca which he never criticized prophet likewise Umar which also unlike Utman has not protected an apostate against will of prophet Muhammad (pbu) .

hanbali · Saturday at 11:47 AM

1 hour ago, Ashvazdanghe said:

Salam "ammar, abu dhar, ibn masud" have been supporters of Imam Ali (عليه السلام) also shia muslims which it has been proven by multiple authentic evidences which in similar fashion lady Khadija & Hamza (رضي الله عنه) has supported both of prophet Muhammad (pbu) & leader of believers Imam Ali (عليه السلام) because they have recognized themselves as servants of oth of prophet Muhammad (pbu) & leader of believers Imam Ali (عليه السلام) so therrefore it porves superiority of Imam Ali (عليه السلام) & rest of 11 infallible Imams to hamza , khadija, ammar, abu dhar, ibn masud

Lol, they were supporters of ali, therefore other 11 imams are better than them. What a logic.

1 hour ago, Ashvazdanghe said:

Muslims have entered to Mecca without doing Jihad which still between fighters have been hypocrites & people likewise Umar who criticized prophet Muhammad (pbu) for Hudaybia peace treaty also Uthman has protected apostated Abdullah ibn abi sarh against order of prophet Muhammad (pbu) about killing him after conquering Mecca which only commander of believers Imam Ali(9as) have followed orders of prophet Muhammad (pbu) without hesitation & fought & donated before & after conquest of Mecca which he never criticized prophet likewise Umar which also unlike Utman has not protected an apostate against will of prophet Muhammad (pbu) .

Totally irrelevant. Stick to the topic mate.

Ashvazdanghe · Sunday at 11:22 AM

23 hours ago, hanbali said:

Lol, they were supporters of ali, therefore other 11 imams are better than them. What a logic.

Typical response from reactionary anti shia dudes :hahaha:

23 hours ago, hanbali said:

Totally irrelevant. Stick to the topic mate.

Typical response from reactionary anti shia dudes :hahaha:

Ashvazdanghe · Sunday at 11:23 AM

23 hours ago, hanbali said:

Lol, they were supporters of ali, therefore other 11 imams are better than them. What a logic.

Typical response from reactionary anti shia dude :hahaha:

23 hours ago, hanbali said:

Totally irrelevant. Stick to the topic mate.

Stereotypical & boring response from reactionary anti shia dude :hahaha:

Syed Ali Mehdi Shah Naqvi · Sunday at 12:01 PM

On 12/2/2023 at 4:47 PM, hanbali said:

Lol, they were supporters of ali, therefore other 11 imams are better than them. What a logic.

Supporters cannot be better than inheritors of Imamah. If you're dumb, thats not our fault.

Syed Ali Mehdi Shah Naqvi · Sunday at 12:02 PM

On 12/1/2023 at 2:09 AM, hanbali said:

And why should you not spend in the cause of Allah, while Allah is the ˹sole˺ inheritor of the heavens and the earth? Those of you who donated and fought before the victory ˹over Mecca˺ are unparalleled. They are far greater in rank than those who donated and fought afterwards.1 Yet Allah has promised each a fine reward. And Allah is All-Aware of what you do.

Surah hadid 10

Ayah compares two groups among followers of Prophet (صلى الله عليه وآله وسلم) not possessors of divine authority.

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Quran proves Prophets are the best of creation

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Imam Khomeini: Imam Ali's magnitude was so vast that cont'd that it can conqure the universe solitary soul which emerged purified from all contamination.

Imam Ali ('a) had been appearance of the absolute justice

IMAM ALI ((صلى الله عليه وآله وسلم)) IN IMAM KHOMEINI'S VIEWPOINTS

Founder of Islamic Republic wanted to implement Imam Ali’s ideals

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Imam Khomeini: Imam Ali ((صلى الله عليه وآله وسلم)) had been a divine miracle, who promoted and enhanced the justice in the world.

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Imam Ali (A): A Perfect Manifestation of Divine Attributes | Imam Khomeini (R) | Farsi Sub English

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