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In the Name of God بسم الله

Fadak

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Before starting the debate, first make a choice. Was fadak gifted to fatima by rasulullah or was it inheritance? You cannot claim both. Since if it was gifted to fatima then she wouldn't have to go to ask abu bakr to give her that, since it would be under her control. And if it was inheritance then she is not alone in her right to inherit, his (صلى الله عليه وآله وسلم) wives and abbas bin abdul muttalib are also deserving of that land

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Salam

It was given to her by Rasool (s) by command of God but it was snatched away in the name of that Prophets don't leave inheritance in terms of wealth.  So both can be debated, the fact that it was given to Rasool (s) and that snatch justification is also a lie. 

 

 

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6 hours ago, sunnism said:

Before starting the debate, first make a choice. Was fadak gifted to fatima by rasulullah or was it inheritance? You cannot claim both. Since if it was gifted to fatima then she wouldn't have to go to ask abu bakr to give her that, since it would be under her control. And if it was inheritance then she is not alone in her right to inherit, his (صلى الله عليه وآله وسلم) wives and abbas bin abdul muttalib are also deserving of that land


But why it was not under her control if it is gifted? Perhaps because the man seized it and she is asking her land back. In your books it talks about inheritance, but we don't claim such a thing. Anyway I don't currently have time for debating.

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9 hours ago, Abu Nur said:

But why it was not under her control if it is gifted? Perhaps because the man seized it and she is asking her land

Because it was not gifted in the first place. 

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14 hours ago, Guest Watch said:

Salam

It was given to her by Rasool (s) by command of God but it was snatched away in the name of that Prophets don't leave inheritance in terms of wealth.  So both can be debated, the fact that it was given to Rasool (s) and that snatch justification is also a lie. 

 

 

First you have to prove that it was given to fatima. 

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When Ali b. Abi Talib returned from Yemen during the final Hajj, and the people were complaining about him, in the Seerah of Ibn Ishaq with a Saheeh Sanad, the Prophet saw mentions Ali is too scrupulous in the matters of Allah (in this case referring to how he divided the war booty and treasures) to be blamed. 

Not only did Sayeda Fatima sa and Ali and Ibn Abbas (the one to whom the Prophet saw is said to have made a Dua for him to have M'arifah of the tafseer of the Quran), complain to Abu Bakr, but when Fatima died, they both went and according to Bukhari or Muslim , also made the same protest again to Umar.

The Hadith regarding Prophets of God not leaving behind gold or silver can also mean they are not people who amass hordes of wealth and the most precious thing they leave behind is Ilm of the Deen.

However, you have to ask yourself why some of the biggest Sahaba, Akhbar of the Sahaba and Akhbar of the Ahlulbayt, major Ulema of the Ummah, Fatima, Ali, and Abbas, were convinced Fadak was their right, and they protested it many, many times.

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Abu Bakr and Umar made an Ijtihad error here. It is just so hard to believe the family of the Prophet, major leaders of the Sahaba, did not know what their father intended with Fadak. 

Control of Fadak should have been handed over to the Ahlulbayt.

If Abu Bakr and Umar go one way, and Ali and Fatima and Ibn Abbas go the other way, i will go the way of the Ale of Muhammed saw. Every single time. 

 

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1 hour ago, In Gods Name said:

Not only did Sayeda Fatima sa and Ali and Ibn Abbas (the one to whom the Prophet saw is said to have made a Dua for him to have M'arifah of the tafseer of the Quran), complain to Abu Bakr, but when Fatima died, they both went and according to Bukhari or Muslim , also made the same protest again to Umar.

Ali and ibn abbas didn't complain to abu bakr. They asked for inheritance and abu bakr mentioned them hadith and they both accepted which is mentioned in the same haduth of bukhari and muslim. As far as the time of umar, ali and abbas went to him not to take their inheritance but asked him to give it to them to manage. 

1 hour ago, In Gods Name said:

The Hadith regarding Prophets of God not leaving behind gold or silver can also mean they are not people who amass hordes of wealth and the most precious thing they leave behind is Ilm of the Deen.

You didn't read the hadith properly. It says prophet don't leave dirham and denar as inheritance. It doesn't just say prophet don't leave dirham and dinar. 

 

1 hour ago, In Gods Name said:

However, you have to ask yourself why some of the biggest Sahaba, Akhbar of the Sahaba and Akhbar of the Ahlulbayt, major Ulema of the Ummah, Fatima, Ali, and Abbas, were convinced Fadak was their right, and they protested it many, many times

This is already answered. Fatima was not convinced by abu bakr's argument. Doesn't make abu bakr's argument wrong. Ali wasnt convinced with fatima's argument when he came back from yemen. But ali and abbas and all the companions did. That's why ali didn't gave back fadak to ahlul bayt when he was the caliph. When he was the caliph he had control over all the lands except Syria and some parts of egypt. 

1 hour ago, In Gods Name said:

Abu Bakr and Umar made an Ijtihad error here. It is just so hard to believe the family of the Prophet, major leaders of the Sahaba, did not know what their father intended with Fadak. 

This argument goes against you not us. Abbas asking for his inheritance of fadak means that he had no idea that prophet gifted it fatima or only fatima will inherit the prophet. Similarly wives of the prophet had no idea that fadak was gifted to fatima. 

1 hour ago, In Gods Name said:

Control of Fadak should have been handed over to the Ahlulbayt.

If Abu Bakr and Umar go one way, and Ali and Fatima and Ibn Abbas go the other way, i will go the way of the Ale of Muhammed saw. Every single time. 

 

All this are just emotional arguments. If abu bakr and umar go one way and ali and fatima go one way, I would chose abu bakr and umar. 

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And you cannot use inheritance argument, because then you have to accept that wives especially aisha, and abbas are also entitled to fadak. All you can do is to claim that it was gifted to fatima, and the burden of proof is upon you. 

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Salam

You are sort of proving it yourself.  If it was just general inheritance claim, than Fatima (a) would not claim all of Fadak because there would be more heirs. So obviously, she is claiming its hers exclusively.

There are two parts to consider. She didn't believe in Abu Bakr claims that Prophets (a) don't leave money as inheritance and that apparently Abu Bakr couldn't accept her claim to Fadak because he heard the Prophet (s) say that.

The second part is that it was gifted to her. This part is not going to easy to prove to Sunnis, while she focused on the lie of Abu Bakr which is easy to prove wrong in the Quran.  Despite proving him wrong in the Quran, he went on with his lie.

An easy proof for it, is that Ahlulbayt (a) are appointed by God in the Quran and Sunnah and what they say is truthful.  She being the best woman, it's beneath her to lie or accuse someone the Prophet (s) supposedly called "the truthful" as a liar.

There are many ways to prove her right.

 

 

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9 hours ago, Guest Watch said:

You are sort of proving it yourself.  If it was just general inheritance claim, than Fatima (a) would not claim all of Fadak because there would be more heirs. So obviously, she is claiming its hers exclusively

You are one of a kind. If it was all hers then she wouldn't claim inheritance at all. The fact is she didn't claim that it was gifted to her in the first place. 

 

9 hours ago, Guest Watch said:

There are two parts to consider. She didn't believe in Abu Bakr claims that Prophets (a) don't leave money as inheritance

That's true. 

 

9 hours ago, Guest Watch said:

This part is not going to easy to prove to Sunnis, while she focused on the lie of Abu Bakr which is easy to prove wrong in the Quran

She didn't debate him either. And she didn't try to say to him that he was wrong too. She found it wierd and remained angry. Both of which don't harm abu bakr at the slightest. As far as quran is concerned, that will be debated later. 

 

9 hours ago, Guest Watch said:

An easy proof for it, is that Ahlulbayt (a) are appointed by God in the Quran and Sunnah and what they say is truthful.  She being the best woman, it's beneath her to lie or accuse someone the Prophet (s) supposedly called "the truthful" as a liar.

Where did quran and sunnah appointed ahlul bayt. Muhajireen were called truthful in the quran and quran commanded us to follow them, so it wasn't exclusive to ahlul bayt if the claim is write. And the second thing is she didn't lie in the first place. All the farak incident that she didn't knew that prophets don't leave inheritance. So all this 'ahlul bayt can't lie' doesn't affect us. As far as her not believing him, then that proves nothing. Ali didn't believed fatima when he came to yemen and went to rasulullah being angry at her. 

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2 hours ago, sunnism said:

You are one of a kind. If it was all hers then she wouldn't claim inheritance at all. The fact is she didn't claim that it was gifted to her in the first place. 

I think it was snatched from her in name that Prophets (a) don't leave inheritance whatever they leave is charity, but to Fatima (a), something bigger was happening.  A lie was being attributed to Rasool (s) for political selfish purposes. This was not about her property, she didn't care for personal dunya reasons.  And this is why in the sermon she started talking about Quran being a light and guidance. Because she wanted companions to support the light and make sure the true message is preserved and not let people fabricate lies in the name of her father, and get away with it.

She was thinking of Islam.  It's forbidden in Quran to desire Dunya and have any want for it, so this can't be her purpose nor be angry for finding it weird as you put it. Dunya means nothing to believers let alone the best woman among them.

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Where did quran and sunnah appointed ahlul bayt.

If you don't see them in Quran, it's because you have not reflected over God's words and not let them contextualize each other. 

Before I talk about the current succession of the Prophet (s), let's see past succession before Mohammad (s). Why? Because it's part of the context that the current designation of Ahlulbayt (a) verses take with respect to:

I will comment on these, since, some of them are not as obvious.

(1)

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ | Certainly, We gave Moses the Book and followed him with the Messengers, and We gave Jesus, the son of Mary, manifest proofs and confirmed him with the Holy Spirit. Is it not that whenever a Messenger brought you that which was not to your liking, you would act arrogantly; so you would impugn a group [of them], and slay a[nother] group? | Al-Baqara : 87

Messengers following Musa (a) all the way to Isa (a) are successors.

(2)

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ | When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imam of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’ | Al-Baqara : 124

Imams from offspring of Ibrahim (a) reminds of succession too.

(3)

أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ | Were you witnesses when death approached Jacob, when he said to his children, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac, the One God, and to Him do we submit.’ | Al-Baqara : 133

Ibrahim, Ismail, Isaac, and Yaqoub is about succession in offspring. So again, we see reminder of succession.

(4)

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ | Say, ‘We have faith in Allah and what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob and the branches, and that which Moses and Jesus were given, and that which the prophets were given from their Lord; we make no distinction between any of them and to Him do we submit.’ | Al-Baqara : 136

Again, succession and also emphasize that Ismail, Isaac, Yaqoub (peace be upon them) are examples of "the branches" emanating from Ibrahim (a), and then it emphasizes on Musa and Isa and what all Prophets were given. It can concluded that branches is the structure that Anbiya would come in, they would not come alone, but branch off each other and the founder.

(5)

أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَىٰ ۗ قُلْ أَأَنْتُمْ أَعْلَمُ أَمِ اللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهَادَةً عِنْدَهُ مِنَ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ | [Ask them,] ‘Do you say that Abraham, Ishmael, Isaac, Jacob, and the Branches were Jews or Christians?’ Say, ‘Is it you who know better, or Allah?’ And who is a greater wrongdoer than someone who conceals a testimony that is with him from Allah? And Allah is not oblivious of what you do. | Al-Baqara : 140

This links the issue with what creed Ibrahim (a) is upon, and shows since Christianity emphasizes on Isa (a) all out, it can't be the religion of Ibrahim (a) of that time, and there is a major change, and since Jews emphasize on their lineage to Ibrahim (a) and Ibrahim (a) had followers and was succeeded by his chosen offspring, that can't be the creed of Ibrahim (a) either. The branches are part of the creed of Ibrahim (a), and so we expect there to be branches to Mohammad (s) as well.



(6)

أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ | Have you not regarded the chiefs of the Israelites after Moses, when they said to their prophet, ‘Appoint for us a king that we may fight in the way of Allah.’ He said, ‘May it not be that you will not fight if fighting were prescribed for you?’ They said, ‘Why should we not fight in the way of Allah, when we have been expelled from our homes and [separated from] our children?’ So when fighting was prescribed for them, they turned back except a few of them, and Allah knows well the wrongdoers. | Al-Baqara : 246

The Prophet (a) after Musa (a) reminds there was succession to his office.



(7)

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ | Their prophet said to them, ‘Allah has appointed Saul as king for you.’ They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingship to whomever He wishes, and Allah is all-bounteous, all-knowing.’ | Al-Baqara : 247

This reminds that after Musa (a), the greatest in knowledge and capability of leadership were chosen by God, again reminding of succession.



(8)

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ | Their prophet said to them, ‘Indeed the sign of his kingship shall be that the Ark will come to you, bearing tranquillity from your Lord and the relics left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’ | Al-Baqara : 248

This reminds that successors of Musa (a) are same are successors of Haroun (a) and hence the singular taraka grammar emphasizes family of Musa (a) is the family of Haroun (a) and this emphasis makes sense only if the succession went into offspring of Haroun (a) and that he is emphasizing the successors in Haroun's (a) offspring are Musa's (a) successors. Also, "family/House" is a reminder of Successors in a group term that they are closer to each other then anyone else and make a family unit.

(9)

فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَٰكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ | Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him the kingship and wisdom and taught him whatever He liked. Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted; but Allah is gracious to the world’s people. | Al-Baqara : 251

The emphasis on Dawood (a) with the authority/kingship is again emphasizing on succession to the office of authority and leadership, in this case of Talut (a) which Dawood (a) succeeds.

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ۚ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ | These are the Messengers, some of whom We gave an advantage over others: of them are those to whom Allah spoke and some of them He raised in rank, and We gave Jesus, son of Mary, manifest proofs and strengthened him with the Holy Spirit. Had Allah wished, those who succeeded them would not have fought one another after the manifest proofs had come to them. But they differed. So there were among them those who had faith and there were among them those who were faithless, and had Allah wished, they would not have fought one another; but Allah does whatever He desires. | Al-Baqara : 253

There is emphasis on that Messengers come in groups and then we are reminded when the last one was sent before Mohammad (s), Isa (a) and that when they are hidden from public, there is a different trial in which fighting between ourselves can occur.

(10)

إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ | Indeed Allah chose Adam and Noah, and the family of Abraham and the family of Imran above all the nations; | Aal-i-Imraan : 33

ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ | some of them are descendants of the others, and Allah is all-hearing, all-knowing. | Aal-i-Imraan : 34

This is a reminder of succession again, and that they come in groups known as a family.

(11)

إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ | When the wife of Imran said, ‘My Lord, I dedicate to You in consecration what is in my belly. Accept it from me; indeed You are the All-hearing, the All-knowing.’ | Aal-i-Imraan : 35

This about succession, since the wife of Imran (a) wanted a person to succeeded Imran (a).

(12)

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ | When she bore her, she said, ‘My Lord, I have borne a female [child]’—and Allah knew better what she had borne, and the male [child she expected] was no match for the female [child she had borne] —‘and I have named her Mary, and I commend her and her offspring to Your care against [the evil of] the outcast Satan.’ | Aal-i-Imraan : 36

This again about succession, since Isa (a) would be born and be successor to Imran (a) and God didn't break his promise to the wife of Imran (a) and Imran (a).

(13)

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ | Thereupon her Lord accepted her with a gracious acceptance, and made her grow up in a worthy fashion, and He charged Zechariah with her care. Whenever Zechariah visited her in the sanctuary, he would find provisions with her. He said, ‘O Mary, from where does this come for you?’ She said, ‘It comes from Allah. Allah provides whomever He wishes without any reckoning.’ | Aal-i-Imraan : 37

Zakaria (a) succeeds Imran (a) obviously through this, as he is tasked to take care of her, and he is in fact a brother of Imran (a)



(14)

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ | Thereat Zechariah supplicated his Lord. He said, ‘My Lord! Grant me a pure offspring from You! Indeed You hear all supplications.’ | Aal-i-Imraan : 38

From God means one sent from God and emphasis to be a pure means will be pure in the eyes of the people. This about succession since Zakariya (a) is worried about the trouble Mariam (a) and Isa (a) will get from his family (normal blood family) and wants to protect Isa (a) and Mariam (a) by having a direct heir as a son to his position which his family won't be able to claim closer blood ties and vie for his leadership and cause trouble. Once again, succession is reminded about.

(15)

فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ | Then, as he stood praying in the sanctuary the angels called out to him: ‘Allah gives you the good news of Yahya, as a confirmer of a Word of Allah, eminent and chaste, a prophet, and one of the righteous.’ | Aal-i-Imraan : 39

Yahya (a) thus would prepare the way for Isa (a) again, succession.

(16)

وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ | And when the angels said, ‘O Mary, Allah has chosen you and purified you, and He has chosen you above women of the world. | Aal-i-Imraan : 42

This about how Mariam (a) is purified in reputation and so succession makes sense through her son, to the household of Nubuwa and linkage back to Dawood (a) and Haroun (a). This relates to succession again, a bit less so, but still.

(17)

إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ | When the angels said, ‘O Mary, Allah gives you the good news of a Word from Him whose name is Messiah, Jesus son of Mary, distinguished in the world and the Hereafter and one of those brought near [to Allah]. | Aal-i-Imraan : 45

Isa (a) and his link to the household of Nubuwa, again, about his succession right and proof.

(18)

فَلَمَّا أَحَسَّ عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ | When Jesus sensed their faithlessness, he said, ‘Who will be my helpers [on the path] toward Allah?’ The Disciples said, ‘We will be helpers of Allah. We have faith in Allah, and you be witness that we have submitted [to Him]. | Aal-i-Imraan : 52

This shows that after Isa (a), disciples play a major role, and so we can see successors to Isa (a) paved the way for disciples and their successors (fallible but honorable and chosen in this world, not pre world people) to prepare the way for Mohammad (s) and hold their ground.

(19)

الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ | Tell those who say, ‘Allah has pledged us not to believe in any Messenger unless he brings us an offering consumed by fire,’ ‘Messengers before me certainly did bring you manifest signs and what you speak of. Then why did you kill them, if you are truthful?’ | Aal-i-Imraan : 183

This again reminds of the Bani-Israel Messengers that came in succession.

(20)

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا | We have indeed revealed to you as We revealed to Noah and the prophets after him, and [as] We revealed to Abraham and Ishmael, Isaac, Jacob, and the Branches, Jesus and Job, Jonah, Aaron, and Solomon—and We gave David the Psalms— | An-Nisaa : 163

Ibrahim (a) and his branches (a) again, we see reminder, then we go to Isa (a) who is last before Mohammad (s), then get reminded of two souls way before, then Haroun (a) and then Sulaiman (A) and Dawood (a) all of which are branches of Musa (a).

(21)

رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا | apostles, as bearers of good news and warners, so that mankind may not have any argument against Allah, after the [sending of the] apostles; and Allah is all-mighty, all-wise. | An-Nisaa : 165

We can seen the Messengers coming in groups is part of how God establishes his proof and argument.

(22)

يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انْتَهُوا خَيْرًا لَكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ ۘ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا | O People of the Book! Do not exceed the bounds in your religion, and do not attribute anything to Allah except the truth. The Messiah, Jesus son of Mary, was only an apostle of Allah, and His Word that He cast toward Mary and a spirit from Him. So have faith in Allah and His apostles, and do not say, ‘[God is] a trinity.’ Relinquish [such a creed]! That is better for you. Allah is but the One God. He is far too immaculate to have any son. To Him belongs whatever is in the heavens and whatever is on the earth, and Allah suffices as trustee. | An-Nisaa : 171

Going into extreme and not seeing Isa (a) as same reality as his predecessors and emphasizing on one and distinguishing him above others, is the foundation of what lead to more extremism to the extent they worshiped Isa (a). Again, succession we can see if we take an chosen group and ahlulbayt as one and also see in the past there were other Ahlulbayts to be the way towards God, we won't go to such extremes.

(23)

قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي ۖ فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ | He said, ‘My Lord! I have no power over [anyone] except myself and my brother, so part us from the transgressing lot.’ | Al-Maaida : 25

This emphasizes that Haroun (a) is the true successor of Musa (a) as no one else was fit to succeed him or else Musa (a) would have control over that person.

(24)

وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ | Certainly Allah took a pledge from the Children of Israel, and We raised among them twelve captains. And Allah said, ‘I am with you! Surely, if you maintain the prayer and give the zakat and have faith in My Messengers and support them and lend Allah a good loan, I will surely absolve you of your misdeeds, and I will surely admit you into gardens with streams running in them. But whoever of you disbelieves after that has certainly strayed from the right way.’ | Al-Maaida : 12



This shows there but Twelve Captains to succeed Musa (a) and so not only emphasizes on the succession of these Messengers to be helped, but on the number Twelve.

(25)

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ | We sent down the Torah containing guidance and light. The prophets, who had submitted, judged by it for the Jews, and for the rabbis and the scribes, as they were charged to preserve the Book of Allah and were witnesses to it. So do not fear the people, but fear Me, and do not sell My signs for a paltry gain. Those who do not judge by what Allah has sent down—it is they who are the faithless. | Al-Maaida : 44

This shows Prophets (a) were to safeguard the book of God and judge by it for Jews and the Rabbis and scribes, and this again we see wisdom in succession.

(27)

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ | I did not say to them [anything] except what You had commanded me [to say]: ‘‘Worship Allah, my Lord and your Lord.’’ And I was a witness to them so long as I was among them. But when You had taken me away, You Yourself were watchful over them, and You are witness to all things. | Al-Maaida : 117

This shows Isa (a) was a witness so long as he was among them, and this will be key when a verse about Elyas (a) returning with Isa (a) is discussed and how he became the hidden leader on earth till Mohammad (s) arrived. So there is succession to the witnessing role as well and we will see tons of these in part 3 where verses both about succession to Mohammad (s) and the past successors are shown.

(28)

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ | And We gave him Isaac and Jacob and guided each of them. And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron—thus do We reward the virtuous— | Al-An'aam : 84

Isaac (a) and Yaqoub (a) pair up as successor. Dawood (a) and Sulaiman (a) do too. Job (a) and Joseph (a) not immediate, but reveals Ayub is from before Ibrahim (a), but from offspring of Nuh (a). Musa (a) and Haroun (a) pair up as successors and this emphasizing again Haroun (a) is the true successor.

(29)

وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ | and Zechariah, John, Jesus and Ilyas—each of them among the righteous— | Al-An'aam : 85

Zakaria (a) is succeeded by Yahya (a) who is succeeded but Isa (a) who is succeeded by Elyas (a) and we will see there is similar logic to where Idris (a) appears, as both Elyas (a) and Idris (a) are alive and Elyas (a) became the Imam on earth when Isa (a) was raised to heaven. This is why Isa (a) in Injeel emphasizes that Elyas (a) is returned through philosophy you had someone like him (Yahya) but they didn't recognize him but killed him, and so likewise Isa (a) is not recognized, so it makes sense then Elyas (a) be hidden till Mohammad (s). Also some disciples witnessed Musa (a) and Elyas (a) testifying to Isa (a) and why Musa (a) to show the founder is with him, and why Elyas (a) out of all the rest? Because Elyas (a) still still alive.

This a major verse about succession, and one of the two places Elyas (a) name is mentioned.

وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ | and Ishmael, Elisha, Jonah and Lot—each We graced over all the nations— | Al-An'aam : 86

Ismail (a) is before Elyasa (a), Yonus (a) before Lut (a). Lut (a) is a successor of Ibrahim (a) as well. Elyasa (a) is successor of Elyas (a). The disrupted order makes sense because of the next verse.

(30)

وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | and from among their fathers, their descendants and brethren—We chose them and guided them to a straight path. | Al-An'aam : 87

This emphasizing on succession in kinship and big verse for succession.

(31)

رَبِّ مُوسَىٰ وَهَارُونَ | the Lord of Moses and Aaron.’ | Al-A'raaf : 122

Emphasis on successor with the founder.

(32)

وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً ۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ | We made an appointment with Moses for thirty nights, and completed them with ten [more]; thus the tryst of his Lord was completed in forty nights. And Moses said to Aaron, his brother, ‘Be my successor among my people, and set things right and do not follow the way of the agents of corruption.’ | Al-A'raaf : 142

Again emphasizing on a chosen one continuing to lead the people in absence of another.

(33)

وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي ۖ أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ ۖ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ ۚ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ | When Moses returned to his people, angry and indignant, he said, ‘Evil has been your conduct in my absence! Would you hasten on the edict of your Lord?’ He threw down the tablets and seized his brother by the head, pulling him towards himself. He said, ‘Son of my mother, indeed this people thought me to be weak, and they were about to kill me. So do not let the enemies gloat over me, and do not take me with the wrongdoing lot.’ | Al-A'raaf : 150

This shows Satanic whispers to make people belittle the successor of a founder and so again we see important to the topic of succession.

(34)

وَمِنْ قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ | And from the people of Moses is a course who guide [the people] by the truth and do justice thereby. | Al-A'raaf : 159

وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ ۖ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ | We split them up into twelve branches as courses, and We revealed to Moses, when his people asked him for water, [saying], ‘Strike the rock with your staff,’ whereat twelve fountains gushed forth from it. Every people came to know its drinking-place. And We shaded them with clouds, and We sent down to them manna and quails: ‘Eat of the good things We have provided you.’ And they did not wrong Us, but they used to wrong [only] themselves. | Al-A'raaf : 160

The twelve successors of Musa (a) are emphasized to be one course from one angle and twelve branches as courses as well, and so individually a course too.

(35)

ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَىٰ وَهَارُونَ إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ بِآيَاتِنَا فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ | Then, after them, We sent Moses and Aaron to Pharaoh and his elite with Our signs, but they acted arrogantly and they were a guilty lot. | Yunus : 75

Again Haroun (a) is emphasized who is the successor of Musa (a).

(36)

وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ وَأَخِيهِ أَنْ تَبَوَّآ لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ ۗ وَبَشِّرِ الْمُؤْمِنِينَ | We revealed to Moses and his brother [saying], ‘Settle your people in the city, and let your houses be a Qibla, and maintain the prayer, and give good news to the faithful.’ | Yunus : 87

Notice the grammar, two used for "Your people", but plural is used for houses (more then two), this is because Mariam (a) (the first Mariam (A) is included, and again, shows importance of an Ahlulbayt concept who are holy.

(37)

ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ | Then We shall deliver Our Messengers and those who have faith. Thus, it is a must for Us to deliver the faithful. | Yunus : 103

This shows there is always a Faraj to the group, the only difference it's usually a new Messenger that founds an Ahlulbayt that is the Faraj, but in our case the Faraj is from the the Ahlulbayt (a) appointed for us, as Mohammad (s) is the end of all Anbiya (a).

(38)

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ | Said He, ‘O Noah! Indeed, He is not of your family. Indeed, he is [personification of] unrighteous conduct. So do not ask Me [something] of which you have no knowledge. I advise you lest you should be among the ignorant.’ | Hud : 46

The true members of an Ahlulbayt cannot have unrighteous conduct. Again linked to the topic of succession.

(39)

وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ | His wife, standing by, laughed as We gave her the good news of [the birth of] Isaac, and of Jacob, after Isaac. | Hud : 71

This about succession and holy position of Sarah (a) and Ibrahim (a) in founding such a family.

(40)

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ | They said, ‘Are you amazed at Allah’s dispensation? [That is] Allah’s mercy and His blessings upon you, members of the household. Indeed He is all-laudable, all-glorious.’ | Hud : 73

This again about an Ahlulbayt who succeeded one another, again succession is emphasized.

(41)

وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ | That is how your Lord will choose you, and teach you the interpretation of dreams, and complete His blessing upon you and upon the house of Jacob, just as He completed it earlier for your fathers, Abraham and Isaac. Your Lord is indeed all-knowing and all-wise.’ | Yusuf : 6

This shows wisdom of having branches such as Yusuf (a) to Ibrahim (a) and wisdom of it and this story manifests a lot of wisdom in this regard. Succession is definitely important part of this story and envy of his brothers is directly related to that.

(42)

الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ ۚ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ | All praise belongs to Allah, who gave me Ishmael and Isaac despite [my] old age. Indeed my Lord hears all supplications. | Ibrahim : 39

Succession again as a favor from God.

(43)

قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ | They said, ‘Do not be afraid. Indeed we give you the good news of a knowledgeable son.’ | Al-Hijr : 53

Succession again.

(44)

وَإِنِّي خِفْتُ الْمَوَالِيَ مِنْ وَرَائِي وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا | Indeed I fear my kinsmen, after me, and my wife is barren. So grant me from Yourself an heir | Maryam : 5

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ۖ وَاجْعَلْهُ رَبِّ رَضِيًّا | who may inherit from me and inherit from the House of Jacob, and make him, my Lord, pleasing [to You]!’ | Maryam : 6

يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَىٰ لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا | ‘O Zechariah! Indeed We give you the good news of a son, whose name is Yahya.’ Never before have We made anyone his namesake.’ | Maryam : 7

Succession and importance of it is emphasized, because Zakariya (a) feared people causing Isa (a) and Mariam (a) trouble from his kinship.

(55)

وَحَنَانًا مِنْ لَدُنَّا وَزَكَاةً ۖ وَكَانَ تَقِيًّا | and a compassion and purity from Us. He was Godwary | Maryam : 13

This shows wisdom in continuing sending such holy souls in quick succession.

(56)

ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ | That is Jesus, son of Mary, a Word of the Real concerning whom they are in doubt. | Maryam : 34

Shows the balanced view is to see him as a successor to Yahya (a) and see Musa (a) to Isa (a) as one course and group and that things go haywire when you distinguish between the group members in importance in an Ahlulbayt. Again, succession is important.

(57)

فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا | So when he had left them and what they worshipped besides Allah, We gave him Isaac and Jacob, and each We made a prophet. | Maryam : 49

Again, wisdom of succession in offspring.

(58)

وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا | And We gave them out of Our mercy, and conferred on them a worthy and lofty repute. | Maryam : 50

Again emphasizing succession is a mercy from God and he made them of high reputation out of a favor to mankind.

(59)

وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا | And We gave him out of Our mercy his brother Aaron, a prophet. | Maryam : 53

Similarly, Haroun (a) is a mercy with respect to Musa (a).

(60)

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا | And mention in the Book Ishmael. Indeed, he was true to his promise, and an apostle and prophet. | Maryam : 54

Ismail (a) a successor of Ibrahim (a). Again, succession.

(61)

وَرَفَعْنَاهُ مَكَانًا عَلِيًّا | and We raised him to a high place. | Maryam : 57

This saving of him and raising, will combine with another verse to show importance of succession (order matters in the verse I will explain therein).

(62)

أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا | They are the ones whom Allah bestowed favor upon from among the prophets of Adam’s progeny, and from [the progeny of] those We carried with Noah, and from among the progeny of Abraham and Israel, and from among those that We guided and chose. When the signs of the All-beneficent were recited to them, they would fall down weeping in prostration. | Maryam : 58

Again, succession is emphasized, even going back to the offspring of Adam (a).

(63)



قَالَ رَبِّ اشْرَحْ لِي صَدْرِي | He said, ‘My Lord! Open my breast for me. | Taa-Haa : 25

وَيَسِّرْ لِي أَمْرِي | Make my task easy for me. | Taa-Haa : 26

وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي | Remove the hitch from my tongue, | Taa-Haa : 27

يَفْقَهُوا قَوْلِي | [so that] they may understand my speech. | Taa-Haa : 28

وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي |And appoint for me a minister from my family, | Taa-Haa : 29

هَارُونَ أَخِي | Aaron, my brother. | Taa-Haa : 30

اشْدُدْ بِهِ أَزْرِي | Strengthen my back through him, | Taa-Haa : 31

وَأَشْرِكْهُ فِي أَمْرِي | and make him my associate in my task, | Taa-Haa : 32

كَيْ نُسَبِّحَكَ كَثِيرًا | so that we may glorify You greatly, | Taa-Haa : 33

This is about wisdom of appointing a successor from the start.

(64)

فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ | Thereat the magicians fell down prostrating. They said, ‘We have believed in the Lord of Aaron and Moses!’ | Taa-Haa : 70

Again, Haroun (a) is emphasized who is a successor.

(65)

وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ ۖ وَإِنَّ رَبَّكُمُ الرَّحْمَٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي | Aaron had certainly told them earlier, ‘O my people! You are only being tested by it. Indeed your Lord is the All-beneficent. So follow me and obey my command!’ | Taa-Haa : 90

Haroun (a) if followed would have prevented people from going astray, again, importance of successor and following him.

(66)

قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ | They had said, ‘We will keep on clinging to it until Moses returns to us.’ | Taa-Haa : 91

This shows people often divided after accepting founder but rejecting the successor.

(67)

قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي | He said, ‘O son of my mother! Do not grab my beard or my head! I feared lest you should say, ‘‘You have caused a rift among the Children of Israel and did not heed my word [of advice].’’’ | Taa-Haa : 94

Division while they would be united if Musa (a) comes back speaks volumes of the issue of succession.

(68)

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَالِحِينَ | And We gave him Isaac, and Jacob as well for a grandson, and each of them We made righteous. | Al-Anbiyaa : 72

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ | We made them leaders, guiding by Our command, and We revealed to them [concerning] the performance of good deeds, the maintenance of prayers, and the giving of zakat, and they used to worship Us. | Al-Anbiyaa : 73

Succession again, and with respect to leadership.

(69)

وَلُوطًا آتَيْنَاهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَاهُ مِنَ الْقَرْيَةِ الَّتِي كَانَتْ تَعْمَلُ الْخَبَائِثَ ۗ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ | And Lut, we gave him judgement and knowledge, and We delivered him from the town which used to commit vicious acts. Indeed, they were an evil and depraved lot. | Al-Anbiyaa : 74

So Lut (a) was as well a chosen leader and successor to Ibrahim (a) (he his nephew kinship wise).

(70)

وَنُوحًا إِذْ نَادَىٰ مِنْ قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ | And before that Noah, when he called out, We responded to him and delivered him and his family from the great agony. | Al-Anbiyaa : 76

Nuh (a) and his true family (a) succession is reminded of.

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وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ | And [remember] David and Solomon when they gave judgement concerning the tillage when the sheep of some people strayed into it by night, and We were witness to their judgement. | Al-Anbiyaa : 78

فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ | We gave its understanding to Solomon, and to each We gave judgement and knowledge. We disposed the mountains and the birds to glorify [Us] with David, and We have been the doer [of these things]. | Al-Anbiyaa : 79

This shows Sulaiman (a) was the only one with the wisdom to succeed Dawood (a).

(72)

فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَىٰ لِلْعَابِدِينَ | So We answered his prayer and removed his distress, and We gave him his family along with others like them, as a mercy from Us and an admonition for the devout. | Al-Anbiyaa : 84

The family and likes of them, in my view is the Ahlulbayts who were with him in his hardship.

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وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ ۖ كُلٌّ مِنَ الصَّابِرِينَ | And [remember] Ishmael, Idris, and Dhul-Kifl—each of them was among the patient. | Al-Anbiyaa : 85

Notice Idris (a) comes AFTER Ismail (a), this is because Ismail (a) died, while Idris (a) is alive and was brought up like Isa (a), and then Dul-Kifl is mentioned because he comes after Idris (a) in a different sense. So him in the middle makes sense, in one way, he will come back and succeed Ismail (a) and in another way Dul-Kifl is a successor of Idris (a) (far successors same way Mohammad (S) is successor to Adam (a)).

(74)

وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ | And [remember] Zechariah, when he cried out to his Lord, ‘My Lord! Do not leave me without an heir, and You are the best of inheritors.’ | Al-Anbiyaa : 89

فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ ۚ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ | So We answered his prayer, and gave him Yahya, and cured for him his wife [of infertility]. Indeed, they were active in [performing] good works, and they would supplicate Us with eagerness and awe and were humble before Us. | Al-Anbiyaa : 90

Yahya (a) successor of Zakariya (a).

(75)

وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِلْعَالَمِينَ | And [remember] her who guarded her chastity, so We breathed into her Our spirit, and made her and her son a sign for all the nations. | Al-Anbiyaa : 91

They were one sign, huge issue with respect to succession.

(76)

إِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ | Indeed this course of yours is one course, and I am your Lord. So worship Me. | Al-Anbiyaa : 92

وَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ ۖ كُلٌّ إِلَيْنَا رَاجِعُونَ | They have fragmented their authority among themselves, but everyone of them will return to Us. | Al-Anbiyaa : 93

This shows successors were meant to be held all together with the founder, and founders need their nation to hold on to their successors as one course.

(77)

ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَىٰ ۖ كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَجَعَلْنَاهُمْ أَحَادِيثَ ۚ فَبُعْدًا لِقَوْمٍ لَا يُؤْمِنُونَ | Then We sent Our apostles successively. Whenever there came to a nation its apostle, they impugned him, so We made them follow one another [to extinction] and We turned them into folktales. So away with the faithless lot! | Al-Muminoon : 44

Succession of Messengers to each other is emphasized.

(78)

ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ | Then We sent Moses and Aaron, his brother, with Our signs and a manifest authority | Al-Muminoon : 45

Again, Haroun (a).

(79)

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ | and We made the son of Mary and his mother a sign, and sheltered them in a level highland with flowing water. | Al-Muminoon : 50

One sign.

(80)

يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ | O Messengers! Eat of the good things and act righteously. Indeed I know best what you do. | Al-Muminoon : 51

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ | Indeed this course of yours is one course, and I am your Lord, so be wary of Me. | Al-Muminoon : 52

فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ | But they fragmented their authority among themselves, each party boasting about what it had. | Al-Muminoon : 53

This shows necessity in seeing the successors as one course and not taking their authority for ourselves thereby dividing.

(89)

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا | Certainly We gave Moses the Book and We made Aaron, his brother, accompany him as a minister. | Al-Furqaan : 35

Importance of having a first successor with the founder.

(90)

وَيَضِيقُ صَدْرِي وَلَا يَنْطَلِقُ لِسَانِي فَأَرْسِلْ إِلَىٰ هَارُونَ | and my breast straighten and my tongue does not reach. So send for Aaron [to join me]. | Ash-Shu'araa : 13

This is another paraphrasing of the prayer of Musa (a) emphasizing on wisdom of having a successor.

(91)

وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ | Certainly, We gave knowledge to David and Solomon, and they said, ‘All praise belongs to Allah, who granted us an advantage over many of His faithful servants.’ | An-Naml : 15

وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ | Solomon inherited from David, and he said, ‘O people! We have been taught the speech of the birds, and we have been given out of everything. Indeed this is a manifest advantage.’ | An-Naml : 16

Sulaiman (a) was successor of Dawood (a) and showing wisdom to succession again.

(92)

وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي ۖ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ | Aaron, my brother—he is more eloquent than me in speech. So send him with me as a helper to confirm me, for I fear that they will impugn me.’ | Al-Qasas : 34

This again paraphrasing the same prayer emphasizing on wisdom of succession.

(93)

فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ | Thereupon Lot believed in him, and he said, ‘Indeed I am migrating toward my Lord. Indeed He is the All-mighty, the All-wise.’ | Al-Ankaboot : 26

Lut (a), his nephew, was a supporter of Ibrahim (a) and succeeded him.

(94)

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ | And We gave him Isaac and Jacob, and We ordained among his descendants prophethood and the Book, and We gave him his reward in this world, and in the Hereafter he will indeed be among the Righteous. | Al-Ankaboot : 27

Again, succession in offspring emphasized.

(95)

وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ | And Lot, when he said to his people, ‘You indeed commit an indecency none in the world has ever committed before you! | Al-Ankaboot : 28

This means Isaac (a) and Yaqoub (a) were also given to Lut (a) as successors much like the 9 Imams (a) from Al-Hussain (a) succeed Al-Hasan (a).

(96)

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ | When they had been patient and had conviction in Our signs, We appointed amongst them imams to guide [the people] by Our command. | As-Sajda : 24

This reminds that Imams (a) succeeded Musa (a) leadership.

(97)

يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ ۚ اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ | They built for him as many temples as he wished, and figures, basins like cisterns, and caldrons fixed [in the ground]. ‘O House of David, act thankfully, and few of My servants are grateful.’ | Saba : 13

The term Auli-Dawood reminds that the Messengers in bani-Israel came as a group.

(98)

وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ | and made his descendants the remainders| As-Saaffaat : 77

We see in Quran, God's face remains, and the true offspring of Nuh (a) are those who are that.

(99)

فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ | So We gave him the good news of a forbearing son. | As-Saaffaat : 101

A successor reminder again.

(100)

وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ | And We gave him the good news of [the birth of] Isaac, a prophet, one of the righteous. | As-Saaffaat : 112

وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ | And We blessed him and Isaac. Among their descendants [some] are virtuous, and [some] who manifestly wrong themselves. | As-Saaffaat : 113

Again, wisdom in chosen offspring.

(101)

وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ | And certainly We favoured Moses and Aaron, | As-Saaffaat : 114

Succession again

(102)

وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ | Indeed Ilyas was one of the sent | As-Saaffaat : 123

Elyas (a) was a successor of Haroun (a) and Musa (a).

(103)

وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ | Indeed Lot was one of the sent. | As-Saaffaat : 133

Lut (a) successor of Ibrahim (a).

(104)

وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ ۚ نِعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ | And to David We gave Solomon—what an excellent servant he was! Indeed, he was a penitent [soul]. | Saad : 30

Sulaiman (a) succession.

(105)

وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ | And remember Our servants, Abraham, Isaac and Jacob, men of strength and insight. | Saad : 45

Succession again in offspring.

(106)

وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ ۖ وَكُلٌّ مِنَ الْأَخْيَارِ | And remember Ishmael, Elisha and Dhu’l-Kifl—each [of whom was] among the elect. | Saad : 48

Ismail (a) successor of Ibrahim (a) and Dul-kifl succeeds Elyasa (a).

(107)

وَلَقَدْ جَاءَكُمْ يُوسُفُ مِنْ قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ ۖ حَتَّىٰ إِذَا هَلَكَ قُلْتُمْ لَنْ يَبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُولًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُرْتَابٌ | Certainly Joseph brought you manifest proofs earlier, but you continued to remain in doubt concerning what he had brought you. When he died, you said, ‘‘Allah will never send any apostle after him.’’ That is how Allah leads astray those who are unrestrained and skeptical. | Al-Ghaafir : 34

They went astray by emphasizing on Yusuf (a) while neglecting his successor.

(108)

فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ | Then he felt a fear of them. They said, ‘Do not be afraid!’ and they gave him the good news of a wise son. | Adh-Dhaariyat : 28

(109)

وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ ۖ فَمِنْهُمْ مُهْتَدٍ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ | Certainly We sent Noah and Abraham and We ordained among their descendants prophethood and the Book. Some of them are [rightly] guided, and many of them are transgressors. | Al-Hadid : 26

Again, importance of chosen in the offspring.

(110)

ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ | Then We followed them up with Our apostles and We followed [them] with Jesus son of Mary, and We gave him the Evangel, and We put kindness and mercy into the hearts of those who followed him. But as for monasticism, they innovated it—We had not prescribed it for them—only seeking Allah’s pleasure. Yet they did not observe it with due observance. So We gave to the faithful among them their [due] reward, but many of them are transgressors. | Al-Hadid : 27

The following up is important.

 

Let me know if you disagree with these verses being about past succession or you agree. Then I will move on to verses about succession of Mohammad (s).

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14 hours ago, Guest Watch said:

I think it was snatched from her in name that Prophets (a) don't leave inheritance whatever they leave is charity, but to Fatima (a), something bigger was happening.  A lie was being attributed to Rasool (s) for political selfish purposes. This was not about her property, she didn't care for personal dunya reasons

You are one of a kind. If she claimed that it was given to her as a gift then why the heck would abu bakr use the inheritance hadith to snatch that. Because whether prophet leave inheritance or not, that got nothing to do with a gift. As far other garbage that you claimed about the hadith being a lie then it is in your books with an authentic chain. 

 

14 hours ago, Guest Watch said:

Before I talk about the current succession of the Prophet (s), let's see past succession before Mohammad (s). Why? Because it's part of the context that the current designation of Ahlulbayt (a) verses take with respect to:

No no no. Show me from the quran allah appointed ahlul bayt. What happened with previous prophets has nothing to do with our prophet. 

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12 minutes ago, sunnism said:

You are one of a kind. If she claimed that it was given to her as a gift then why the heck would abu bakr use the inheritance hadith to snatch that. Because whether prophet leave inheritance or not, that got nothing to do with a gift.  As far other garbage that you claimed about the hadith being a lie then it is in your books with an authentic chain. 

I agree with you it does not make sense and was irrational to snatch in the name of that.  But it was more then that, the Quran proves Ahlulbayt (a) are the true inheritors of the Authority of Mohammad (s) and his divine leadership and people over all were playing as if they didn't know that.  The Sunnah is also clear in the designation, so everyone knew it was a lie.  Fatima (a) could've said "even if your lie is true, then it doesn't do a difference", but this was bigger then all that.  She wanted to remind of Quran and the duty to help support truth when people lie about the Messenger (s) saying things.  

16 minutes ago, sunnism said:

No no no. Show me from the quran allah appointed ahlul bayt. What happened with previous prophets has nothing to do with our prophet. 

This concept that God telling us about the past with no relevance, is something people perish about.  Does Quran say it's irrelevant or show it all has to do with our Prophet?

وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ | Whatever We relate to you of the accounts of the Messenger are by which We strengthen your heart, and there has come to you in this the truth and an advice and admonition for the faithful. | Hud : 120

وَلَقَدْ أَنْزَلْنَا إِلَيْكُمْ آيَاتٍ مُبَيِّنَاتٍ وَمَثَلًا مِنَ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ وَمَوْعِظَةً لِلْمُتَّقِينَ | Certainly We have sent down to you manifest signs and an example of those who passed before you, and an advice for the Godwary. | An-Noor : 34

إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ | Indeed Allah is not ashamed to draw a example whether it is that of a gnat or something above it. As for those who have faith, they know it is the truth from their Lord; and as for the faithless, they say, ‘What did Allah mean by this example?’ Thereby He leads many astray, and thereby He guides many; and He leads no one astray thereby except the transgressors | Al-Baqara : 26

Allah (سُبْحَانَهُ وَ تَعَالَى) says one of the modes of Quran is that it sets an example of those in the past as a warning to us.  This is one of the descriptions of what the Quran is.  He also says that the disbelievers do not understand what God means by setting these examples.  Mathal includes parables but is not limited to that. It includes what is set as an example of past Messengers and their nations.

And in Surah Hud, shows clearly, that all which is told of Messengers (a) relates to Mohammad (s) and by the relationship the truth is manifested and advice and admonishment takes place.

However let us look at the verses about the family of Mohammad (s):

Surah Auli-Imran

There is the Mubahila verse, that in the context of the chapter flow with chosen family emphasis, obviously, designates Mohammad (S) with such a family. The verse is as follows:

فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ | Should anyone argue with you concerning him, after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly, and call down Allah’s curse upon the liars.’ | Aal-i-Imraan : 61

Also, by flow, it can be argued that firmly rooted in knowledge in verse 3:7 are these people and by flow they are compared to chosen families of the past.

Surah Nisa

The two Ulil-Amr verses. 

أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا | Or do they have a share in the authority? If so, they will not give the people [so much as] a speck on a date-stone! | An-Nisaa : 53

أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا | Or do they envy those people for what Allah has given them out of His bounty? We have certainly given the family of Ibrahim the Book and wisdom, and We have given them a great authority. | An-Nisaa : 54

فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا | Of them are some who believe in it, and of them are some who deter [others] from it; and hell suffices for a blaze! | An-Nisaa : 55

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا | Indeed We shall soon make those who disbelieve in Our signs enter a Fire: as often as their skins become scorched, We shall replace them with other skins, so that they may taste the punishment. Indeed Allah is all-mighty, all-wise. | An-Nisaa : 56

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ لَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا | As for those who have faith and do righteous deeds, We shall admit them into gardens with streams running in them, to remain in them forever. In it, there will be chaste mates for them, and We shall admit them into a deep shade. | An-Nisaa : 57

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ ۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا | Indeed Allah commands you to deliver the trusts to their [rightful] owners, and if you rule in midst of the people to do rule by justice. Excellent indeed is what Allah advises you. Indeed Allah is all-hearing, all-seeing. | An-Nisaa : 58

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا | O you who have faith! Obey Allah and obey the Messenger and the Possessors of the Authority from you therefore/so if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and most good in outcome. | An-Nisaa : 59

وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا | When a report of safety or alarm comes to them, they immediately broadcast it; but had they referred it to the Messenger and the Possessors of the Authority from them those of them who investigate would have ascertained it. And were it not for Allah’s grace upon you and His mercy, you would have surely followed Satan, [all] except a few. | An-Nisaa : 83

The mini context is clear.  The Authority contended was that of Mohammad (s) divinely appointed type by religious leaders of Jews and Christians, but the Quran is saying, do they in fact, have any share of this authority they are claiming to? It goes on to show that in truth - they envied a specific set of humans that are compared to the household of Ibrahim (a), and said how do they envy them while accepting in the past God set such a favor and grace to mankind by giving the household of Ibrahim (a) the book, the wisdom, and gave them (by that) a great authority. It then warns of belief and disbelief in signs of God which all leads to the emphasis for us to not envy but obey God and obey the Messenger and the Possessors of the Authority from us. 

Now I understand Sunnis say why didn't God say refer to the Ulul-Amr in 4:59.   The reasons anyone can guess.  What is important is to see what God did say and go by the clear, and then interpret what is less clear (why God did not mention them) by the clear. The clear is the emphasis and comparison to a past Ahlulbayt, should leave no doubt that Ulul-Amr are the current Ahlulbayt. 

I will mention the follow possibilities why he didn't mention referring to Ulul-Amr.

(1) It might leave the impression that Ulul-Amr are governors under Mohammad (s), but with this the impression is more obvious, that it's about successors. This is because does not make sense to refer to the other Imams (a) while Mohammad (s) is alive. 

(2)It might be a way to imply, if you want to refer to God and the Messenger, then obey Ulul-Amr, and if you dispute in religion including who the Ulul-Amr are,  you will find Quran and Sunnah designate a clarification.   This might imply that Mohammad (s) has to be referenced to name all of them.

(3)It might be that Ulul-Amr become each a Messenger if there are disputes and the message needs to be revived.  Otherwise, if there is no disputes in religion, they would not need to revive the message since the message would be accepted by society.  Now, you might be thinking all Messengers are Nabis, but I don't think this is the case.  

Not All Nabis are Messengers and not all Messengers are Nabis. But over all, they are both.  I believe Imams (a) became non-Nabi Rasools.

A Nabi that is not a Rasool would be when the message does not need to be revived, but a revelation is still revealed to mankind and God continues to speak to mankind through a person.

A Rasool that is not a Nabi, is when God out of his wisdom, needs the message revived but scripture is not revealed to do that. 

Most of them time, scripture and message are both reinforcing of each other, and so most of the time, Messengers are Nabis and most of the time Nabis are Messengers.

So this can be said in a way that implies, if there are disputes to refer it to God and the Messenger which each Ulul-Amr would become. It might also imply till Imam Mahdi (a) comes out again, we really can't solve all disputes, and should agree to disagree.  This especially given our disputes is mainly on the Quran and Sunnah itself, so how will that solve the main disputes?

The last Ulul-Amr verse can suggest that many times a people were given a Messenger and Ulul-Amr but instead of referring back to them, they spread matters of safety and fear abroad.  This is while the people who can understand particular matters, would have known it, had they referred it back to the Messenger and Ulul-Amr.  This can also be seen in the light that the Ulul-Amr of all the past times a long with the Messenger that founds them, would not need to become Messengers if people referred all these matters back to them. But when truth becomes veiled, they too need to become Messengers.

It's also said only Messenger and Ulul-Amr have full understanding in all these matters of safety and fear, while, the people understanding what they say, would understand the particular matter they referred to them.  And this also the nature of Quran, people understand particular things from it, but only God and firmly rooted in knowledge know all it's interpretation. 

The verse 4:83 can be saying that time and time again, if people referred to the Messenger that founded them and the Ulul-Amr from them, mental clarity would have occurred, and it can be saying this is not the first time that Allah (سُبْحَانَهُ وَ تَعَالَى) has given a nation such a favor, but unfortunately,  people spread such matters abroad and caused chaos approach to religion, in which the message would be lost.  The ending suggests God's grace and mercy through his chosen, are needed or else Satan will be followed by overwhelming majority of mankind.

There is also Surah to Surah warp context. Surah Baqara to Surah Auli-Imran to Surah Nisa to Surah Maeeda, there is contextualization happening in all that. 

There are many more proofs.  Among them is the reward accusation verses, and how they contextualize each other. In brief the reward is an accusation perspective of disbelievers if Mohammad (s) is a fake Prophet and the response with exception of one place, is always, what the accusation is if he is a true Prophet, the reward they accuse him of is this and that (different things depending on the verse). If you keep that in mind 42:23 becomes abundantly more clearer and no way can it be other then about Ahlulbayt (a). The word for love in 42:23 is also the type that includes human affection to one another.  So it can't be a relationship or kinship.  There is also 33:6 which get's warped in mistranslations but the original Arabic if you defeat the sorcery, it will become clear.  There is also the ultimate purity status of Ahlulbayt (a) in 33:33. I will discuss all these, but will await your reply first to what has been shown.

There is also a verse that names Ali (a) clearly and it's impossible to translate otherwise, but the sorcery doesn't allow almost anyone to see it. We will get to this after everything else.

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:salam:

Amidst all those speculations, why not stick to sahih ahadith as you always do and pay heed to the 'making Fatima (a) angry' words of Prophet (sawas) ? And fear Allah (سُبْحَانَهُ وَ تَعَالَى) rather than fearing sahabis ?

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25 minutes ago, realizm said:

:salam:

Amidst all those speculations, why not stick to sahih ahadith as you always do and pay heed to the 'making Fatima (a) angry' words of Prophet (sawas) ? And fear Allah (سُبْحَانَهُ وَ تَعَالَى) rather than fearing sahabis ?

Making fatima angry hadith is for ali. 

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2 hours ago, sunnism said:

Making fatima angry hadith is for ali. 

Seems Ali (عليه السلام) made everyone angry !

I wonder how amazingly you still manage to hold him in high esteem, considering all the errors you attribute to him.

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13 hours ago, realizm said:

Seems Ali (عليه السلام) made everyone angry !

I wonder how amazingly you still manage to hold him in high esteem, considering all the errors you attribute to him.

Because we are mature. We know that fight between individuals and difference of opinion are natural. 

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On 2/17/2024 at 9:35 PM, realizm said:

:salam:

Amidst all those speculations, why not stick to sahih ahadith as you always do and pay heed to the 'making Fatima (a) angry' words of Prophet (sawas) ? And fear Allah (سُبْحَانَهُ وَ تَعَالَى) rather than fearing sahabis ?

Is it true this was said when Fatima (عليها السلام) was angry when Imam Ali (عليه السلام) wanted to marry the daughter of Abu Jahl? I'm not sure whether or not it is personally. If not, do we know what the true context behind it is?

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1 hour ago, Guest111 said:

Is it true this was said when Fatima (عليها السلام) was angry when Imam Ali (عليه السلام) wanted to marry the daughter of Abu Jahl? I'm not sure whether or not it is personally. If not, do we know what the true context behind it is?

This is a fabricated hadith used to attack imam Ali. I can't remember the exact context, but I remember it was used to counter the hadiths that state sayeda Fatima died angry with Abu Bakr and likewise was angry with imam Ali, which is a total pile of crap.

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4 hours ago, laithAlIRAQI said:

This is a fabricated hadith used to attack imam Ali. I can't remember the exact context, but I remember it was used to counter the hadiths that state sayeda Fatima died angry with Abu Bakr and likewise was angry with imam Ali, which is a total pile of crap.

Prove it. 

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16 hours ago, sunnism said:

Prove it. 

Credits to u/ethicsonreddit on Reddit.com for the information:

One of the shameful slanders to Amir al-Momineen (peace be upon him) was a myth that says Hazrat Ali (peace be upon him) asked the daughter of Abu Jahl for marriage so that they had two purposes in doing so. On one hand, their purpose was lowering the position of Amir al-Momineen and on the other hand, absolving the consequences of Hazrat Fatima Zahra (peace be upon her)’s anger on the first and second caliphs. There are many narrations in Sunni and Shia books in this regard. They all state that: Anyone who makes Fatima (peace be upon her) angry it is like he has made the prophet (peace be upon him and his family) angry. As Bukhari writes in his Sahih book that:

3437-حَدَّثَنَا أَبُو الْوَلِيدِ حَدَّثَنَا ابْنُ عُيَيْنَةَ عَنْ عَمْرِو بْنِ دِينَارٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ الْمِسْوَرِ بْنِ مَخْرَمَة أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلَّمَ قَالَ فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ أغضَبهَا أَغْضَبَنِي.

(Sahih Bukhari, vol. 4, p. 210, The virtues of companions book, b.12, related virtues of the prophet peace be upon him and his family)

The prophet (peace be upon him and his family) said: Fatima is part of me. Anyone who makes her angry makes me angry.

On the other hand, Bukhari himself has written in his Sahih:

فَوَجَدَتْ فَاطِمَةُ عَلَى أَبِي بَكْرٍ فِي ذَلِكَ فَهَجَرَتْهُ فَلَمْ تُكَلِّمْهُ حَتَّى تُوُفِّيَتْ.

Fatima (peace be upon her) left this world angry with Abu Bakr and did not speak to him until she died.

The Hadith in accusation:

Narrated Al-Miswar bin Makhrama:

`Ali demanded the hand of the daughter of Abu Jahl. Fatima heard of this and went to Allah's Messenger (ﷺ) saying, "Your people think that you do not become angry for the sake of your daughters as `Ali is now going to marry the daughter of Abu Jahl. "On that Allah's Messenger (ﷺ) got up and after his recitation of Tashah-hud. I heard him saying, "Then after! I married one of my daughters to Abu Al-`As bin Al- Rabi` (the husband of Zainab, the daughter of the Prophet (ﷺ) ) before Islam and he proved truthful in whatever he said to me. No doubt, Fatima is a part of me, I hate to see her being troubled. By Allah, the daughter of Allah's Messenger (ﷺ) and the daughter of Allah's Enemy cannot be the wives of one man." So `Ali gave up that engagement. 'Al-Miswar further said: I heard the Prophet (ﷺ) talking and he mentioned a son-in-law of his belonging to the tribe of Bani `Abd-Shams. He highly praised him concerning that relationship and said (whenever) he spoke to me, he spoke the truth, and whenever he promised me, he fulfilled his promise."

https://sunnah.com/bukhari:3729

Ibn Taymiyyah and those who think like him have tried to justify this issue and show that her anger was against Amir al-Momineen not Abu Bakr. In other word, it was Ali (peace be upon him) who made her angry. We have discussed about this in details before so we mention some short answers disproving this hadith here.

Dear friends! You can refer to following internet site to read more about this issue:

http://valiasr-aj.com/fa/page.php?bank=salam&id=4

 

  1. Al-Miswar b. Makhrama , one of Amir al-Momineen's enemies

The only one who has quoted this narration about Ali looking for another wife, is Al-Miswar b. Makhrama . Not one of the companions has mentioned this narration. He was one of the fans and followers of Bani Umaya, one of close people to Muawiya Ibn Abi Sufiyan, and a member of Hadith forging group. Dhahabi writes:

كان يثني ويصلي على معاوية ، قال عروة : فلم أسمع المسور ذكر معاوية إلاّ صلّى عليه.

( Siyar A'lam al-Nubala , vol. 3, p. 392)

He used to praise and pray for Muawiyah. Urwa said: I did not hear Al-Miswar mentioning Muawiyah except that he prayed for him.

Is the word of such a person about Amir al-Momenin (peace be upon him) reliable and valid to refer to?

2. Al-Miswar’s age is inconsistent with this story

He was born two years after Hijra as Ibn Hajar says:

ولد بمكّة بعد الهجرة بسنتين فقدم به المدينة في عقب ذي الحجة سنة ثمان ومات سنة أربع وستين.

Al-Miswar was born two years after Hijra in Mecca and then moved to Medina eight years after Hijra. He died 64 years after Hijra.

On the other hand, some of Sunni scholars have proved that the story of proposing to the daughter of Abu Jahl for marriage by Hazrat Ali (peace be upon him) occurred in the second year of Hijra. It means that when this story happened, Al-Miswar was not born yet and he moved to Medina 6 years later.

Professor Tofigh Abu Elm, one of prominent Egypt professors and Egypt 's prime deputy Justice, wrote a book named Fatima Zahra (فاطمة الزهرا) that Dr. Sadeghi translated it. I do not have its Arabic version. On page 146, it is written that:

“The story of proposing Ali (peace be upon him) from Abu Jahl’s daughter happened in the second year after Hijra.”

How can you accept his word by above explanation?

Even if we assume that this story happened in 8 AH that at that time Makhrama was six years old and the witness of the story, we cannot accept him because he says in the context of the Hadith:

و أنا محتلم.

It means that "And I am mature". A person who has reached a stage of maturity that becomes Moltahem while sleeping. It means a person who is ready to marry. Can we call a six years old boy mature “Moltahem”? Nonsense!

3. Al-Miswar was naked in front of the prophet (peace be upon him and his family)

There are many cases in Sunni books that show he was not mature rationally at the time he was in Medina. Since he walked naked in front of the prophet (peace be upon him and his family) and others. Muslim Neyshapuri narrates him in his Sahih book:

I was carrying a stone to the mosque accompanied with the prophet (peace be upon him and his family). I had put on some cloth around my waist which covered my lower body .Suddenly the cloth untied and some part of my body showed up. As I was carrying the stone, the prophet (peace be upon him and his family) said:

ارْجِعْ إِلَى ثَوْبِكَ فَخُذْهُ ، وَلاَ تَمْشُوا عُرَاة.

(Sahih Muslim, vol. 1, p. 184, h. 660, al-Heiz book, chapter 19, chapter: taking care to cover Owrat)

Put your garment back on, take it back, and do not walk naked.

Can you trust a child’s word who does not understand he should not walk naked in public? How is it possible that among the whole companions just Al-Miswar b. Makhrama an immature child who does not understand he should cover his private parts witnessed this and the other companions did not?!

4. Marrying the daughter of the prophet of Allah and the daughter of the enemy of Allah at the same time:

Bukhari quotes a story that: after hearing the story of Ali (peace be upon him)’s proposing the daughter of Abu Jahl for marriage, the prophet (peace be upon him and his family) came to the mosque sadly and said:

وَإِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّي وَإِنِّي أَكْرَهُ أَنْ يَسُوءَهَا وَاللَّهِ لَا تَجْتَمِعُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبِنْتُ عَدُوِّ اللَّهِ عِند رجل وَاحِد.

(Sahih al-Bukhari, Vol. 4, p. 212_213)

Fatima is part of me and I do not like anybody making her unhappy. Swear to Allah the daughter of the Allah's prophet and the daughter of the enemy of Allah should not be together with a man.

It is written in another narration that the prophet (peace be upon him and his family) said:

لَّا أَنْ يُرِيدَ ابْنُ أَبِي طَالِبٍ أَنْ يُطَلِّقَ ابْنَتِي وَيَنْكِحَ ابْنَتَهُمْ فَإِنَّمَا هِيَ بَضْعة مِني يُرِيبُنِي مَا أَرَابَهَا وَيُؤْذِينِي مَا آذَاهَا.

( Sahih al-Bukhari, vol.6, p. 158, h. 5230, al-Nikah book, chapter 109: in jealousy and equity, Sahih Muslim, vol. 7, p. 141, h. 6201, one the virtues of companions book, chapter 15: on the virtues of Fatima the daughter of the prophet)

If Ali (peace be upon him) wants to marry the daughter of Abu Jahl, first he should divorce my daughter. Fatima is part of me, whoever makes her unhappy, will make me unhappy too….

You can infer from above two narrations that marrying the daughter of the prophet while you have a wife and the daughter of the enemy of Allah is forbidden. Uthman Ibn Affan has married the daughters of the prophet (peace be upon him) and the daughter of the enemies of Allah several times.

Ramla bint Shaybah is one of Uthman’s wives who married him in Mecca and she was one of those who immigrated to Medina with him. In this regard, Ibn Abd al-Bar writes:

رملة بنت شيبة بن ربيعة كانت من المهاجرات هاجرت مع زوجها عثمان بن عفان.

(al-Estiab, vol. 4, p. 1846, No. 3345)

Ramla bint Shaybah bin Rabia was one of the immigrant women who migrated with her husband, Uthman bin Affan.

Shaybah is one of the enemies of the prophet (peace be upon him and his family) who was killed in Badr battle. Ibn Hajar writes:

رملة بنت شيبة بن ربيعة بن عبد شمس العبشمية قتل أبوها يوم بدر كافرا.

(al-Esabah, vol. 8, p. 142_143, No. 11192)

Ramla bint Shaybah bin Rabia bin Abd Shams Al-Abashmiyya, her father was killed on the day of Badr as an infidel.

It is narrated that at the same time, the daughter of the prophet (peace be upon him and his family), Ruqayyah, was his wife too. Ibn Athir writes in Asad al-Ghabah:

ولما أسلم عثمان زوجّه رسول الله صلى الله عليه وسلم بابنته رقية وهاجرا كلاهما إلى أرض الحبشة الهجرتين ثم عاد إلى مكة وهاجر إلى المدينة.

(Asad al-Ghabah, vol.3, p. 376)

And when Uthman embraced Islam, the Messenger of God, may God bless him and grant him peace, married him to his daughter Ruqayyah, and they both immigrated to the land of Abyssinia, the two migrations, then he returned to Mecca and migrated to Medina.

Moreover, Umm al-Banin, the daughter of Iynah, and Fatima bint al-walid Ibn Shams, were also his wives while both their fathers were the enemies of the prophet (peace be upon him and his family).

If marrying the daughter of the prophet (peace be upon him and his family) and the daughter of the enemy of Allah at the same time is illegal, why did Uthman repeated this illegal act over and over? And if it was not illegal, why did the prophet (peace be upon him and his family) not let Amir al-momineen to do so? Did he want to make what Allah made legal, illegal?

5. Juwayriyah did not move to Medina:

This story is a definitive part of the history that indicates: Juwayriyah ( the daughter of Abu Jahl and the same woman that they claim Amir al-Momineen (peace be upon him) had proposed her to marry) converted to Islam in 8 AH and got married Attab bin Asid. but she did not move to Medina before the death of the prophet (peace be upon him and his family). Ibn Sa’ad writes in al-Tabaghat al-Kobra:

لما كان يوم الفتح أسلمت أم حكيم بنت الحارث... فبايعته جويرية بنت أبي جهل بن هشام ... وتزوجّها عتاب بن أسيد بن أبي العيص بن أمية ثم تزوجها أبان بن سعيد بن العاص بن أمية فلم تلد له شيئا.

(al-Tabaghat al-Kobra, vol. 8, p. 261_ 262)

On the day of the conquest, Umm Hakim bint Al-Harith converted to Islam... so Juwayriyah bint Abi Jahl bin Hisham pledged allegiance to him... and Attab bin Asid bin Abi Al-Ais bin Umayyah married her, then Aban bin Saeed bin Al-Aas bin Umayyah married her, but she did not bear him anything.

First: Not a single one of the historians has quoted that she came to Medina at the time of the prophet (peace be upon him and his family) let alone Imam Ali (peace be upon him) propose her for marriage.

Second: Soon after converting to Islam, she married Attab bin Asid.

So after all of this evidence against this narration how can we accept that Amir al-Momenin (peace be upon him) proposed her for marriage in 2 AH or even 8 AH and nobody but Miswar a child was the witness of this story and he is the only one who has narrated this issue? Not to mention he was truly found of Muawiya an arch enemy of Ali..

*Excerpt Taken From My Other Post: https://www.reddit.com/r/shia/comments/18u6onv/ibn_taymiyyahs_enmity_towards_ali_ahlulbayt_part_4/?utm_source=share&utm_medium=web2x&context=3

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On 2/22/2024 at 2:42 PM, A-ABBAS-Z said:

Credits to u/ethicsonreddit on Reddit.com for the information:

One of the shameful slanders to Amir al-Momineen (peace be upon him) was a myth that says Hazrat Ali (peace be upon him) asked the daughter of Abu Jahl for marriage so that they had two purposes in doing so. On one hand, their purpose was lowering the position of Amir al-Momineen and on the other hand, absolving the consequences of Hazrat Fatima Zahra (peace be upon her)’s anger on the first and second caliphs. There are many narrations in Sunni and Shia books in this regard. They all state that: Anyone who makes Fatima (peace be upon her) angry it is like he has made the prophet (peace be upon him and his family) angry. As Bukhari writes in his Sahih book that:

3437-حَدَّثَنَا أَبُو الْوَلِيدِ حَدَّثَنَا ابْنُ عُيَيْنَةَ عَنْ عَمْرِو بْنِ دِينَارٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ الْمِسْوَرِ بْنِ مَخْرَمَة أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلَّمَ قَالَ فَاطِمَةُ بَضْعَةٌ مِنِّي فَمَنْ أغضَبهَا أَغْضَبَنِي.

(Sahih Bukhari, vol. 4, p. 210, The virtues of companions book, b.12, related virtues of the prophet peace be upon him and his family)

The prophet (peace be upon him and his family) said: Fatima is part of me. Anyone who makes her angry makes me angry.

On the other hand, Bukhari himself has written in his Sahih:

فَوَجَدَتْ فَاطِمَةُ عَلَى أَبِي بَكْرٍ فِي ذَلِكَ فَهَجَرَتْهُ فَلَمْ تُكَلِّمْهُ حَتَّى تُوُفِّيَتْ.

Fatima (peace be upon her) left this world angry with Abu Bakr and did not speak to him until she died.

The Hadith in accusation:

Narrated Al-Miswar bin Makhrama:

`Ali demanded the hand of the daughter of Abu Jahl. Fatima heard of this and went to Allah's Messenger (ﷺ) saying, "Your people think that you do not become angry for the sake of your daughters as `Ali is now going to marry the daughter of Abu Jahl. "On that Allah's Messenger (ﷺ) got up and after his recitation of Tashah-hud. I heard him saying, "Then after! I married one of my daughters to Abu Al-`As bin Al- Rabi` (the husband of Zainab, the daughter of the Prophet (ﷺ) ) before Islam and he proved truthful in whatever he said to me. No doubt, Fatima is a part of me, I hate to see her being troubled. By Allah, the daughter of Allah's Messenger (ﷺ) and the daughter of Allah's Enemy cannot be the wives of one man." So `Ali gave up that engagement. 'Al-Miswar further said: I heard the Prophet (ﷺ) talking and he mentioned a son-in-law of his belonging to the tribe of Bani `Abd-Shams. He highly praised him concerning that relationship and said (whenever) he spoke to me, he spoke the truth, and whenever he promised me, he fulfilled his promise."

https://sunnah.com/bukhari:3729

Ibn Taymiyyah and those who think like him have tried to justify this issue and show that her anger was against Amir al-Momineen not Abu Bakr. In other word, it was Ali (peace be upon him) who made her angry. We have discussed about this in details before so we mention some short answers disproving this hadith here.

Dear friends! You can refer to following internet site to read more about this issue:

http://valiasr-aj.com/fa/page.php?bank=salam&id=4

 

  1. Al-Miswar b. Makhrama , one of Amir al-Momineen's enemies

The only one who has quoted this narration about Ali looking for another wife, is Al-Miswar b. Makhrama . Not one of the companions has mentioned this narration. He was one of the fans and followers of Bani Umaya, one of close people to Muawiya Ibn Abi Sufiyan, and a member of Hadith forging group. Dhahabi writes:

كان يثني ويصلي على معاوية ، قال عروة : فلم أسمع المسور ذكر معاوية إلاّ صلّى عليه.

( Siyar A'lam al-Nubala , vol. 3, p. 392)

He used to praise and pray for Muawiyah. Urwa said: I did not hear Al-Miswar mentioning Muawiyah except that he prayed for him.

Is the word of such a person about Amir al-Momenin (peace be upon him) reliable and valid to refer to?

2. Al-Miswar’s age is inconsistent with this story

He was born two years after Hijra as Ibn Hajar says:

ولد بمكّة بعد الهجرة بسنتين فقدم به المدينة في عقب ذي الحجة سنة ثمان ومات سنة أربع وستين.

Al-Miswar was born two years after Hijra in Mecca and then moved to Medina eight years after Hijra. He died 64 years after Hijra.

On the other hand, some of Sunni scholars have proved that the story of proposing to the daughter of Abu Jahl for marriage by Hazrat Ali (peace be upon him) occurred in the second year of Hijra. It means that when this story happened, Al-Miswar was not born yet and he moved to Medina 6 years later.

Professor Tofigh Abu Elm, one of prominent Egypt professors and Egypt 's prime deputy Justice, wrote a book named Fatima Zahra (فاطمة الزهرا) that Dr. Sadeghi translated it. I do not have its Arabic version. On page 146, it is written that:

“The story of proposing Ali (peace be upon him) from Abu Jahl’s daughter happened in the second year after Hijra.”

How can you accept his word by above explanation?

Even if we assume that this story happened in 8 AH that at that time Makhrama was six years old and the witness of the story, we cannot accept him because he says in the context of the Hadith:

و أنا محتلم.

It means that "And I am mature". A person who has reached a stage of maturity that becomes Moltahem while sleeping. It means a person who is ready to marry. Can we call a six years old boy mature “Moltahem”? Nonsense!

3. Al-Miswar was naked in front of the prophet (peace be upon him and his family)

There are many cases in Sunni books that show he was not mature rationally at the time he was in Medina. Since he walked naked in front of the prophet (peace be upon him and his family) and others. Muslim Neyshapuri narrates him in his Sahih book:

I was carrying a stone to the mosque accompanied with the prophet (peace be upon him and his family). I had put on some cloth around my waist which covered my lower body .Suddenly the cloth untied and some part of my body showed up. As I was carrying the stone, the prophet (peace be upon him and his family) said:

ارْجِعْ إِلَى ثَوْبِكَ فَخُذْهُ ، وَلاَ تَمْشُوا عُرَاة.

(Sahih Muslim, vol. 1, p. 184, h. 660, al-Heiz book, chapter 19, chapter: taking care to cover Owrat)

Put your garment back on, take it back, and do not walk naked.

Can you trust a child’s word who does not understand he should not walk naked in public? How is it possible that among the whole companions just Al-Miswar b. Makhrama an immature child who does not understand he should cover his private parts witnessed this and the other companions did not?!

4. Marrying the daughter of the prophet of Allah and the daughter of the enemy of Allah at the same time:

Bukhari quotes a story that: after hearing the story of Ali (peace be upon him)’s proposing the daughter of Abu Jahl for marriage, the prophet (peace be upon him and his family) came to the mosque sadly and said:

وَإِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّي وَإِنِّي أَكْرَهُ أَنْ يَسُوءَهَا وَاللَّهِ لَا تَجْتَمِعُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبِنْتُ عَدُوِّ اللَّهِ عِند رجل وَاحِد.

(Sahih al-Bukhari, Vol. 4, p. 212_213)

Fatima is part of me and I do not like anybody making her unhappy. Swear to Allah the daughter of the Allah's prophet and the daughter of the enemy of Allah should not be together with a man.

It is written in another narration that the prophet (peace be upon him and his family) said:

لَّا أَنْ يُرِيدَ ابْنُ أَبِي طَالِبٍ أَنْ يُطَلِّقَ ابْنَتِي وَيَنْكِحَ ابْنَتَهُمْ فَإِنَّمَا هِيَ بَضْعة مِني يُرِيبُنِي مَا أَرَابَهَا وَيُؤْذِينِي مَا آذَاهَا.

( Sahih al-Bukhari, vol.6, p. 158, h. 5230, al-Nikah book, chapter 109: in jealousy and equity, Sahih Muslim, vol. 7, p. 141, h. 6201, one the virtues of companions book, chapter 15: on the virtues of Fatima the daughter of the prophet)

If Ali (peace be upon him) wants to marry the daughter of Abu Jahl, first he should divorce my daughter. Fatima is part of me, whoever makes her unhappy, will make me unhappy too….

You can infer from above two narrations that marrying the daughter of the prophet while you have a wife and the daughter of the enemy of Allah is forbidden. Uthman Ibn Affan has married the daughters of the prophet (peace be upon him) and the daughter of the enemies of Allah several times.

Ramla bint Shaybah is one of Uthman’s wives who married him in Mecca and she was one of those who immigrated to Medina with him. In this regard, Ibn Abd al-Bar writes:

رملة بنت شيبة بن ربيعة كانت من المهاجرات هاجرت مع زوجها عثمان بن عفان.

(al-Estiab, vol. 4, p. 1846, No. 3345)

Ramla bint Shaybah bin Rabia was one of the immigrant women who migrated with her husband, Uthman bin Affan.

Shaybah is one of the enemies of the prophet (peace be upon him and his family) who was killed in Badr battle. Ibn Hajar writes:

رملة بنت شيبة بن ربيعة بن عبد شمس العبشمية قتل أبوها يوم بدر كافرا.

(al-Esabah, vol. 8, p. 142_143, No. 11192)

Ramla bint Shaybah bin Rabia bin Abd Shams Al-Abashmiyya, her father was killed on the day of Badr as an infidel.

It is narrated that at the same time, the daughter of the prophet (peace be upon him and his family), Ruqayyah, was his wife too. Ibn Athir writes in Asad al-Ghabah:

ولما أسلم عثمان زوجّه رسول الله صلى الله عليه وسلم بابنته رقية وهاجرا كلاهما إلى أرض الحبشة الهجرتين ثم عاد إلى مكة وهاجر إلى المدينة.

(Asad al-Ghabah, vol.3, p. 376)

And when Uthman embraced Islam, the Messenger of God, may God bless him and grant him peace, married him to his daughter Ruqayyah, and they both immigrated to the land of Abyssinia, the two migrations, then he returned to Mecca and migrated to Medina.

Moreover, Umm al-Banin, the daughter of Iynah, and Fatima bint al-walid Ibn Shams, were also his wives while both their fathers were the enemies of the prophet (peace be upon him and his family).

If marrying the daughter of the prophet (peace be upon him and his family) and the daughter of the enemy of Allah at the same time is illegal, why did Uthman repeated this illegal act over and over? And if it was not illegal, why did the prophet (peace be upon him and his family) not let Amir al-momineen to do so? Did he want to make what Allah made legal, illegal?

5. Juwayriyah did not move to Medina:

This story is a definitive part of the history that indicates: Juwayriyah ( the daughter of Abu Jahl and the same woman that they claim Amir al-Momineen (peace be upon him) had proposed her to marry) converted to Islam in 8 AH and got married Attab bin Asid. but she did not move to Medina before the death of the prophet (peace be upon him and his family). Ibn Sa’ad writes in al-Tabaghat al-Kobra:

لما كان يوم الفتح أسلمت أم حكيم بنت الحارث... فبايعته جويرية بنت أبي جهل بن هشام ... وتزوجّها عتاب بن أسيد بن أبي العيص بن أمية ثم تزوجها أبان بن سعيد بن العاص بن أمية فلم تلد له شيئا.

(al-Tabaghat al-Kobra, vol. 8, p. 261_ 262)

On the day of the conquest, Umm Hakim bint Al-Harith converted to Islam... so Juwayriyah bint Abi Jahl bin Hisham pledged allegiance to him... and Attab bin Asid bin Abi Al-Ais bin Umayyah married her, then Aban bin Saeed bin Al-Aas bin Umayyah married her, but she did not bear him anything.

First: Not a single one of the historians has quoted that she came to Medina at the time of the prophet (peace be upon him and his family) let alone Imam Ali (peace be upon him) propose her for marriage.

Second: Soon after converting to Islam, she married Attab bin Asid.

So after all of this evidence against this narration how can we accept that Amir al-Momenin (peace be upon him) proposed her for marriage in 2 AH or even 8 AH and nobody but Miswar a child was the witness of this story and he is the only one who has narrated this issue? Not to mention he was truly found of Muawiya an arch enemy of Ali..

*Excerpt Taken From My Other Post: https://www.reddit.com/r/shia/comments/18u6onv/ibn_taymiyyahs_enmity_towards_ali_ahlulbayt_part_4/?utm_source=share&utm_medium=web2x&context=3

You are misunderstanding the point. I wasn't talking about ali angering fatima by wanting to marry abu jahl. I was talking about him getting angry at fatima when he came back from yemen. 

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