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In the Name of God بسم الله

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(bismillah)

(salam)

Çááøåõ áÇó ÅöáóÜåó ÅöáÇøó åõæó ÇáúÍóíøõ ÇáúÞóíøõæãõ áÇó ÊóÃúÎõÐõåõ ÓöäóÉñ æóáÇó äóæúãñ áøóåõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáÃóÑúÖö ãóä ÐóÇ ÇáøóÐöí íóÔúÝóÚõ ÚöäúÏóåõ ÅöáÇøó ÈöÅöÐúäöåö íóÚúáóãõ ãóÇ Èóíúäó ÃóíúÏöíåöãú æóãóÇ ÎóáúÝóåõãú æóáÇó íõÍöíØõæäó ÈöÔóíúÁò ãøöäú Úöáúãöåö ÅöáÇøó ÈöãóÇ ÔóÇÁ æóÓöÚó ßõÑúÓöíøõåõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖó æóáÇó íóÄõæÏõåõ ÍöÝúÙõåõãóÇ æóåõæó ÇáúÚóáöíøõ ÇáúÚóÙöíãõ

Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great. [Qur'an 2:255]

This verse is known as the ayat ul kursi-the verse of the seat or throne of the almighty, omnipotent and wise authority of Allah. This verse is an ayah of protection. In it is mentioned all that we the mortals can ever know about Allah.

"Allah is He beside whom there is no god" - please refer to the commentary of verse 1 of al Fatihah for the word "Allah".

Not only the denial of false gods, but also the belief in the absolute unity of Allah without any complexity of any kind, in any sense, in His ever-living and self-subsisting supreme being, is the first and the foremost doctrine of Islam. Complexity suggests an interdependence among the components which means the "whole" depends upon the performance of the components. All the prophets of Allah, before the Holy Prophet, also preached the unity of Allah, but the perfect unity made known through the Holy Prophet could not be presented to the people of earlier times because their intellect and perception had not developed enough to understand the ever-living and self-subsisting being of Allah. The following words, spoken by Isa, are quoted as an example:

There is still much that I could say to you, but the burden would be too great for you now. However, when he comes who is the spirit of truth, he will guide you into all the truth; for he will not speak on his own authority, but will tell only what he hears; and he will make known to you the things that are coming. (John 16: 12 and 13).

Every prophet of Allah preached the unity of Allah. The idea of trinity was not given by Isa. It is an after-thought of the Christian church. Please read the following quotations from the Old and the New Testaments.

Old Testament:

God spoke, and these were His words:

"I am the Lord your God who brought you out of Egypt, out of the land of slavery.

You shall have no other god to set against me.

You shall not make a carved image for yourself nor the likeness of anything in the heavens above, or on the earth below, or in the waters under the earth". (Exodus 20: I to 4).

Hear O Israel, the Lord is our Lord, One Lord. (Deut 6: 4)

"I am the Lord, the Lord is my name; I will not give my glory to another god, nor my praise to any idol." (Isaiah 42: 8)

Thus says the Lord, Israel's king, the Lord of hosts, his ransomer:

"I am the first and I am the last, and there is no god but me." (Isaiah 44: 6)

"I am the Lord, there is no other; there is no god beside me."

"I am the Lord, there is no other."

"There is no god but Me; there is no god other than 1."

"I am God, there is no other." (Isaiah 45: 5, 18, 21, 22).

"I am God, there is no other." (Isaiah 46: 9)

"I am He; I am the first, I am the last also. (Isaiah 48: 12)

New Testament:

A false god has no existence in the real world.

There is no god but one.

Yet for us there is one God, the Father, from whom all beings comes. (1 Corinthians 8: 4 and 6)

One Lord, one faith, one baptism; one God and Father of all, who is over all, and through all, and in all. (Ephesians 4: 5 and 6).

Prophet after prophet came and awakened man step by step and degree by degree. Finally the Holy Prophet, the brightest light, was sent to expose and explain the ultimate truth, as promised by Allah, to enlighten the human mind and heart with the knowledge through which man can become aware of the Lord God, but comprehends only what his power of contemplation can bear.

It is reported that there are three kinds of existence;

(1) WAJIB UL WUJUD

The self-existing existence. The primal cause. There can never be any effect without a cause. The universe, therefore, was created by the self-existing creator, the primal cause.

(2) MUMKIN UL WUJUD

The creatures or created beings whose creation is possible only if the creator so wills.

(3) MUMTANI UL WUJUD

The impossible existence. The existence of another being like Allah is not possible because there cannot be two equals in the sense of oneness. If there are two equals in this sense, then there is no meaning in their being two, separated from each other. They must be one. If there are two such beings then there must be a dividing factor which makes the two as two and maintains their two separate entities, in which case the dividing factor will be the wajib ul wujud, therefore, such an existence is neither possible nor real.

Wajib ul wujud, therefore, means the self-existing existence of the ever-living and self-subsisting creator. To maintain His self-existing existence He must be an omnipotent authority who not only owns absolute knowledge of the existence but also the will that does what it wills. His control is absolute. His attributes are His self, inseparable from Him from any point of view or in any imaginable meaning or sense, as the meaning is inseparable from a word or as equiangularity is inseparable from an equilateral triangle. As the limited knowledge of the finite being cannot conceive of anything without referring to its attributes, we give names to the attributes of Allah, with the help of our visualisation, to have a suggestive idea of His absolute existence. Therefore, the Shia school holds it as a cardinal doctrine of faith not to think of any of His attributes as a separate entity from His existence. All the attributes of Allah are one absolute unity, because, if they are not, then it would mean complexity, which negates the absolute independence of the omnipotent authority. His existence means His authority, His authority means His knowledge, and likewise all His attributes are so linked together that they are one indivisible unity. Allah is a transcendental reality. He is unknowable. He is an infinite being, beyond the conceivability of our finite consciousness. He is inconceivable. He is hayyul qayyum, the ever-living, the self-subsisting (Ali Imran: 2; Ta Ha: 111, Mumin: 65).

Imam Ali says:

O He!

O He whom none knows what He is,

nor how He is,

nor where He is,

nor in what respect He is;

except He. (Dua al-Mashlul)

Aqa Mahdi Puya says:

Qayyum is a magnified form of the adjective qayam - standing, lasting, enduring. It implies He who stands by Himself, and all others stand because of His (eternal) endurance. His relation to His creatures is like the source of light to the rays of the light, or like the mind to the concepts, not like the relation of an architect or a builder to a construction he builds. It is exactly as Ali ibna abi Talib has said-"Every thing stands by means of Him". He is the self-subsisting everlasting, therefore, He is the first and the last, and the apparent and the hidden (Hadid: 2 and 3); and He is the knower of all things, and He is with everything but is not computed with anything (Mujadilah : 7; Ma-idah: 73).

While trying to visualise His attributes, it is necessary not to be misled by the finite inferences. His activity does not at all mean movement to perform an act by employing energy as we do. Awareness of His attributes, based upon reason and contemplation, may appear pure and perfect to us, but, in fact, it remains a shadow of the reality which transcends all faculties of comprehension.

"Slumber does not overtake Him", means that He is not influenced by any change whatsoever. He is beyond time and states, for He encompasses time and all states. He is the ever vigilant, or the true and perfect vigilance itself.

"Whatever is in the heavens and whatever is in the earth is His" means that He is the creator of matter. If the "matter" is not created by Allah, and is said to be eternally existing as He is, then He is only a fashioner of things out of matter, in which case nothing belongs to Him. There is no propriety in this conjecture. It is unreasonable to say that there are two independent eternal equals. If matter is accepted as an independent and uncreated eternal, then Allah, to prove His existence, will need the matter to carry out His creative plan, otherwise the matter will remain idle. There is no meaning in the idea of two eternal equals, separated from each other. They must be one. If there are two such beings, then there must be a dividing factor which makes the two as two and maintains their two separate entities, in which case the dividing factor, superior in will and authority will be the ever-existing supreme being.

"Who can intercede with Him, except by His permission?" implies that though Allah is the almighty and the absolute sovereign but as He is also the merciful, the compassionate, He has given permission to "Muhammad and Ali Muhammad", the thoroughly purified, to intercede on behalf of the sinners. The issue of intercession has been dealt with in detail in the commentary of verse 48 of this surah. Please refer to it.

"He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases", means Allah's omniscience. The finite beings cannot hide anything from Allah. They cannot comprehend anything except what He pleases, no matter whatever knowledge and intelligence they possess. The facts which are unknown or unknowable to the finite beings are known to the infinite. Allah's knowledge is infinite and absolute. He is the knowing who knows ahead and in advance (in term of time and space) the origin and causality of knowledge. Although the ordinary human beings do not perceive that which is known to Allah only, but those who have been endowed with the divine knowledge are aware of the secrets of the universe.

In "His kursi (seat of authority and knowledge) extends over the heavens and the earth", although kursi literally means "chair", like arsh (used in other verses of the Quran) means "throne", but both these words have been used metaphorically. They refer to the divine knowledge and authority of the supreme, almighty and sovereign Allah, in relation to all that which has been created by Him. His "relation" with His creation, in time and space, remains unconditionally unaffected. His control over everything, created by Him, is perfect, complete and absolute. There is no limitation to the infinity of His existence, because the ever-existing existence is only His and it is He who gives existence to whom He wills. When we say "He is here, there and everywhere", we only make use of our limited and inadequate ability to understand and express His absolute infinity. He is the creator of time and space, therefore, His infinite existence cannot be conceived by the help of the knowledge derived from the system based upon experience and induction.

According to the Ahl ul Bayt kursi or arsh, not connected with any kind of matter, is the manifestation of His knowledge and authority in relation to all that which has been created. It includes all the heavens and the earth. Arsh refers to Allah's hold and sway over all creation. In other words, the creation as a whole is the kursi or the throne of Allah from which all His divine attributes of knowledge, wisdom, might and glory manifest.

"And the preservation of them does not tire Him" means the creation, as a whole, is sustained by Him, and its continued existence is maintained by Him. The laws (created by Him), governing the operation of creation, produce fatigue, therefore, He is independent of such laws. His absolute existence is eternal and everlasting.

"He is the most high, the great", according to the Holy Prophet, is one of the most important verses of the Quran, which deals with the unity of Allah, His attributes, His relation to His creatures, the position of man in the order of creation, his instinctive desire to turn unto Him, his means of salvation and the ultimate reward and punishment.

In order to prevent the total seizure of mind and heart by the greatness of the kursi, mentioned in this verse, it is made clear in the end that Allah alone is the most high, the greatest.

Çááåã Õá Úáì ãÍãÏ æÂá ãÍãÏ

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(bismillah)

(salam)

Prophet Noah (as)

Surah Nouh, Verses 1-13:

“Surely We sent Noah to his people, saying: Warn your people before there come upon them a painful chastisement. He said: Oh my people! Surely I am a plain warner to you: That you should serve Allah and be careful of (your duty to) Him and obey me: He will forgive you some of your faults and grant you a delay to an appointed term; surely the term of Allah when it comes is not postponed; did you but know! He said: Oh my Lord! Surely I have called my people by night and by day! But my call has only made them flee the more: And whenever I have called them that Thou mayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride: Then surely I called to them aloud: Then surely I spoke to them in public and I spoke to them in secret: Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving: He will send down upon you the cloud, pouring down abundance of rain: And help you with wealth and sons, and make for you gardens, and make for you rivers. What is the matter with you that you fear not the greatness of Allah?”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 71:1:

For Noah, his mission, the reaction of the people and the punishment given to them by Allah see commentary of Araf: 59 to 64; Younus: 71 to 73; Houd: 25 to 49; Anbiya: 76 and 77; Momenoun: 23 to 30; Shu’ara: 105 to 122, and ‘Ankabout: 14 and 15.

The people in his time had transgressed all moral bounds. Disbelief, wickedness and evil had made deep inroads in their social lives. A purge had to be made. So the great flood put an end to their civilisation.

Before the final punishment prophet Noah warned them against the consequences of their ungodliness. Had they availed the respite given to them and repented and reformed themselves, they would still have obtained mercy.

When convincing arguments and warnings are given, some whose intellect is alive to reason and whose conscience is not entirely corrupted beyond recovery, receive guidance, repent, amend their lives and turn to Allah and obtain the fruits of repentance. On the other hand there are those who obstinately reject guidance and sink deep in the abyss of evil, disconnecting all links with the grace of Allah. See commentary of Bara’at: 25. As Baqarah: 10 says: There is a disease in their hearts, so Allah adds to their disease. They neither want to listen to the words of admonitions nor come before the preacher.

When every effort of prophet Noah and every promise of Allah to bestow blessings on them failed to bring them to the right path, a copious rain was sent down upon them. It flooded the country and drowned the wicked generation.

It is mentioned in Menhaj as-Sadeqin that some men came to Imam ‘Ali and told him about their problems. One man had sinned a great deal, another did not have any child, the third was very poor. In short each was suffering some misfortune or other. To every bewailer Imam ‘Ali said: “Ask forgiveness from your Lord, for He is oft-forgiving.” When ibn ‘Abbas asked him as to why he gave the same advice to every one who had different grievances, ‘Ali replied: “Read verse 10 of Noah.”

According to the authentic traditions from the Ahlul-Bayt if verses 10 and 11 are recited 100 times in the last hours of the night for a year, divine blessings will be bestowed on the reciter and his legitimate desires will be fulfilled.

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(bismillah)

(salam)

æóÅöÐö ÇÈúÊóáóì ÅöÈúÑóÇåöíãó ÑóÈøõåõ ÈößóáöãóÇÊò ÝóÃóÊóãøóåõäøó ÞóÇáó Åöäøöí ÌóÇÚöáõßó áöáäøóÇÓö ÅöãóÇãðÇ ÞóÇáó æóãöä ÐõÑøöíøóÊöí ÞóÇáó áÇó íóäóÇáõ ÚóåúÏöí ÇáÙøóÇáöãöíäó

And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He. [Qur'an 2:124]

This verse guides mankind to identify the genuine leaders of the true faith as well as the impostors. It also helps to understand risalat and imamat.

The covenant was made with Ibrahim, the father of Isma-il as well as Is-haq, long before either of the sons was born.

The Lord said to Abraham, "I will make you into a great nation, l will bless you and make your name so great that it shall be used in blessings:

Those that bless you I will bless,

those that curse you, I will execrate.

All the families on earth will pray to be blessed as you are blessed."

There the Lord appeared to Abraham and said", I give this land to your descendants." So Abraham built an altar there to the Lord who had appeared to him. (Genesis 12: 2,3, and 7)

Allah chose Hajirah to bear the first child of Ibrahim and named him Isma-il.

The angel of the Lord said to her (Hagar), "Go back to your mistress and submit to her ill-treatment ".

The angel also said:

"I will make your descendants too many to be counted."

And the angel of the Lord said to her:

"You are with child and will bear a son. You shall name him Ishmael, because the Lord has heard of your ill-treatment."

(Genesis 16: 9 to 11)

Immediately after the birth of Isma-il, Allah made a covenant with Ibrahim. Is-haq was not born at that time.

"Live always in my presence and be perfect, so that I may set my covenant between myself and you and multiply your descendants".

Abraham threw himself down on his face, and God spoke with him and said, "I make this covenant, and I make it with you: You shall be the father of a host of nations". "I will fulfil my covenant between myself and you and your descendants after you, generation after generation, an everlasting covenant, to be your God, yours and your descendants' after you."

(Genesis 17: 2, 3, 4 and 7)

Allah further blessed Isma-il with twelve princes in his progeny.

"I have heard your prayer for Isma-il. I have blessed him and will make him fruitful. I will multiply his descendants; he shall be father of twelve princes, and I will raise a great nation from him." (Genesis 17: 20)

The covenant was made with Ibrahim and not with Is-haq, a fact which the Jews overlook when they claim that the promised prophet (Deut 18: 18) should be a Jew.

According to Genesis 17: 7 the covenant was between Allah and Ibrahim and his descendants, generation after generation, when Isma-il was born, so it is logical to say that it pertains to the children of Isma-il, not the children of Is-haq who was born much after this covenant. Again, after the prophecy of the birth of Is-haq when Ibrahim showed concern about Isma-il, this covenant was renewed (Genesis 17: 20), with added blessings - the Twelve Princes in the progeny of Isma-il. It differs with the covenant made with Ibrahim which includes both of his sons, Isma-il and Is-haq, and their descendants:

This is how you shall keep my covenant between myself and you and your descendants after

you: circumcise yourselves, every male among you. (Genesis 1 7: 1 0)

I will give you and your descendants after you the land in which you now are aliens, all the land of Canaan, and I will be God to your descendants. (Genesis 17: 8)

Circumcision is obligatory for the Jews as well as the Muslims. The descendants of Ibrahim had the right to possess the land of Canaan but as the children of Is-haq, the Jews and the Christians, had corrupted the true faith of Ibrahim, the children of Isma-il thus became the rightful owners. In fact after the advent of the Holy Prophet, the true representative of the house of Isma-il, according to Deut: 18 : 18, all the Jews and the Christians should have embraced Islam, the religion of Allah, which Ibrahim had followed. Ibrahim was a prophet. In spite of his holding the office of the prophethood he was tested and tried by Allah before He made him an Imam. It means that a prophet is not necessarily an Imam and imamat is an office of a decidedly higher order which is granted only when one proves himself suitable and worthy after undergoing a test. "Verily, I make you an Imam for mankind" clearly indicates that like risalat, imamat is also bestowed upon the chosen representatives of Allah by Allah Himself. It is a position no one, however virtuous or godly he may be, not even Ibrahim, the prophet of Allah, could claim for himself, nor can it be conferred on any one by any individual, group or community. It is an exclusively divine action.

What was the nature of the test which Ibrahim passed to qualify himself for the imamat? To test a prophet of Allah of the calibre of Khalilullah in the elementary matters of personal cleanliness and ethics, as some commentators say, sounds meaningless. It was not an ordinary test, definitely not connected with daily habits, behavioural patterns and acts of personal cleanliness. The word kalimat has been used here in the same sense invested in verse 37 of this surah-Allah turned to Adam mercifully when he received the kalimat from his Lord. See commentary of verse 37 of this surah.

Ibrahim's trial was a test of the steadfastness of his faith in Allah. In his dream prophet Ibrahim received the command of Allah to slay his son, Isma-il. Awake, he at once carried out the command (Saffat: 105 to 108). His faith in Allah was on trial. He was certain that what he saw in his dream was the command of Allah. Allah made him an Imam of mankind, yet he had no right to hand over the office of imamat to his descendants, therefore, he requested Allah to let his descendants inherit it. He could only pray for it, which he did. And it is Allah who alone has the right to appoint an Imam. "My covenant does not include the zalim (unjust)" indicates that imamat is given only to those who have not sinned. Only an infallible can be an Imam. Like Ibrahim, Imam Husayn, his descendant, readily sacrificed his sons in the way of Allah.

Zalim (unjust) in the view of the Quran, is he who worships, or has worshipped a ghayrallah. Shirk (idolatry) in the words of the Quran is the greatest zulm or injustice. Therefore he who, at any time in his life, has been a mushrik (idolater) can never be an Imam. Besides the Holy Prophet there was no one, among his companions, who had not been an idol-worshipper, save his cousin, Ali ibna abi Talib, who alone could be rightfully chosen by providence "to receive the covenant of imamat". The Holy Prophet, therefore, under the command of Allah transferred the imamat to Ali, and after Ali to the eleven Imams in the progeny of Muhammad and Ali. In this way the covenant of Allah with Ibrahim was fulfilled, and in the progeny of Isma-il the twelve princes, the twelve holy Imams, were born.

Ismat (infallibility) required for imamat applies to purity from all kinds of sins, great or small, hidden or open, because the conduct of an individual is the outcome of his inherent character and in-built discipline. Therefore, it is downright hypocrisy to accept any man of questionable character as an Imam, arguing that hidden sinfulness should be left alone, and only outward justice should be taken into consideration. Those who have sinned but turned repentant to Allah and gave up sinning can not claim infallibility. Firstly, no one knows for sure that his sins have been forgiven by the Lord. Secondly, repentance may bring forgiveness but the term sinner can never be removed from the name of the person who has sinned. He will be called a forgiven or pardoned sinner. He cannot be equal to a man who has never sinned at all at any time in his life, like Ibrahim. The covenant made with an infallible prophet (Ibrahim) can only be fulfilled by giving imamat to those who are, inwardly and outwardly, as pure and infallible as the great prophet Ibrahim was.

The work of legislation was ended with the ministry of the Holy Prophet. Through the last messenger of Allah, the perfected and completed religion of Allah was conveyed to mankind for their material welfare and spiritual progress for all times till the end of the world; yet the mercy of the Lord must continue because an everlasting covenant was made with Ibrahim:

I will fulfil my covenant between myself and you and your descendants after you, generation after generation, an everlasting covenant. (Genesis 17: 7)

Therefore there must be an infallible Imam, a divinely commissioned guide, with power and authority delegated to him by Allah, in every age, to keep the people on the right path and direct them unto the destination determined by the merciful Lord of the worlds.

The Holy Prophet said:

Whoever dies, not knowing the Imam of his age, dies in ignorance.

Allah made Ibrahim an Imam of mankind. He was neither a ruler nor a political force, yet it was made obligatory on mankind to obey him in all temporal as well as spiritual matters, and after him, to obey those of his descendants who have been chosen as Imams. Therefore it is the duty of all Muslims to obey and follow the Imam of the age in all matters, because, as in the case of Ibrahim, political or temporal power is not necessary for an Imam in order to demand obedience from the people.

The office of imamat is not hereditary. It is Allah's covenant, which is only bestowed upon an infallible devotee of Allah who comes out successful from the tests and trials specifically prescribed for him by Allah. A sinner or a forgiven sinner cannot be an Imam. The names of the twelve Imams, the descendants of Ibrahim in the progeny of Isma-il, divinely commissioned in fulfilment of the covenant made with Ibrahim, are given below:

(According to verse 33 of Ali Imran, Allah chose and preferred Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above all His creatures. The requisite merits were known to Allah only but whosoever was chosen had to undergo an evident test or trial. After Ibrahim the lineage was divided into two branches. The lineage Is-haq terminated in Isa who was raised to heavens. The descendants of Isma-il carried the light to Abdul Muttalib. Again it was bifurcated through his two sons - Abdullah, the father of Muhammad al Mustafa, and Abu Talib, the father of Ali al Murtada. Muhammad and Ali were identical with each other in spirit, character and wisdom. One reflected the other. This identity and unity was integrated in one entity through the marriage of Ali and Fatimah, the holy daughter the Holy Prophet.)

1 Ali al Murtada.

2 Hasan al Mujtaba-the elder son of Ali and Fatima.

3 Husayn al Shahid ul Shuhada-the younger son of Ali and Fatimah.

4 Ali bin Husayn al Zayn al Abidin.

5 Muhammad bin Ali al Baqir.

6 Jafar bin Muhammad al Sadiq.

7 Musa bin Jafar al Kazim.

8 Ali bin Musa al Riza.

9 Muhammad bin Ali al Taqi.

10 Ali bin Muhammad al Naqi.

11 Hasan bin Ali al Askari.

12 Muhammad bin Hasan al Mahdi.

(Imam Muhammad al Mahdi is alive like Khizr and Isa. He is the living Imam, for all times till the end of the world. He is the awaited saviour. At the appointed time he will appear in order to exercise the divine authority. Along with him Isa will also come back on the earth and follow the leadership of Imam al Mahdi, as Ali had followed the Holy Prophet. In this way the bifurcated descendants of Ibrahim will be reunited.)

All the above mentioned Imams were infallible from birth to their martyrdom and never received any formal education or training at the hands of any mortal, yet were the fountainheads of knowledge, wisdom and guidance.

The merit for selection to the divine office of nubuwwat, risalat, imamat, or khilafat is the degree of submission to the divine will and the ability to reflect (or to convey) the same to others, the measure of perfection which determines the state of nearness to the absolute. The test (ibtila) is the theoretical and functional knowledge of the kalimat (the most comprehensive names) on account of which Adam was given the khilafatullah (vicegerency of Allah). These kalimat are accommodated in the essence of Muhammad and Ali Muhammad. They are the manifestation of the light of the kalimat appeared before Adam for the first time.

Çááåã Õá Úáì ãÍãÏ æÂá ãÍãÏ

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(bismillah)

(salam)

The Holy Prophet Muhammad (pbuh) has said:

“A man whose (consumption of) food is little has a healthy stomach and a pure heart, and a man whose food is plenty has a sick stomach and a hard heart.”

Tanbih Khawatif,

Volume 2 page 119

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(bismillah)

(salam)

We will rise as the dead earth becomes alive again...

36:33: “And a sign to them is the dead earth: We give life to it and bring forth from it grain so they eat of it.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 36:33:

Those who do not believe in their resurrection after death, may take a look at earth which seems to be dead in a season every year, but the same earth, by Allah’s will, becomes productive once more as it was before.

Agha Mahdi Pouya says:

The lower stage develops into a higher stage which is known as change in continuity.

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Answer to all who question the status of Mohammad (pbuh) Wa Aale Mohammad (as) and deny that They (as) are not "Noor"

íóÇ Ãóåúáó ÇáúßöÊóÇÈö ÞóÏú ÌóÇÁßõãú ÑóÓõæáõäóÇ íõÈóíøöäõ áóßõãú ßóËöíÑÇð ãøöãøóÇ ßõäÊõãú ÊõÎúÝõæäó ãöäó ÇáúßöÊóÇÈö æóíóÚúÝõæ Úóä ßóËöíÑò ÞóÏú ÌóÇÁßõã ãøöäó Çááøåö äõæÑñ æóßöÊóÇÈñ ãøõÈöíäñ {15}

[Pickthal 5:15] O People of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. now hath come unto you light from Allah and plain Scripture,

[Pooya/Ali Commentary 5:15]"Hide" implies both suppression or concealment and distortion or misinterpretation, which the Jews and the Christians employed to deny the prophethood of the Holy Prophet; and "you" refers to them and their forefathers.

In their books there were many clear prophecies of the advent of the Holy Prophet, but they changed some and disguised others. There were also other truths, concealed by them, which have been again revealed in the Quran, omitting those which pertained to the particular age of their earlier prophets, and were not needed for mankind any more.

The "light" stands for that light about which the Holy Prophet had said:

"I and Ali are of one and the same light which Allah created as the first creation."

Kitabun mubin refers to the samit (silent) as well the natiq (speaking) Quran-Muhammad and ali Muhammad. See commentary of al Baqarah:2. Through the Holy Prophet and his Ahl ul Bayt and the Quran Allah guides those who follow His pleasure to the path of peace, out of darkness into light, by His will (bi-idhnihi).

"Darkness" implies ghulu and taqsir-refer to the commentary al Fatihah: 7

Wasalaam Ala Man Ittaba'a al Huda

Aflaha Man Salla Ala Mohammad (pbuh) wa Aale Mohammad (as)

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*Opens Zekr Program, clicks Go To, clicks Random Aya*

[27:15]

æáÞÏ ÂÊíäÇ ÏÇææÏ æÓáíãÇä ÚáãÇ æÞÇáÇ ÇáÍãÏ ááå ÇáÐí ÝÖáäÇ Úáì ßËíÑ ãä ÚÈÇÏå ÇáãÄãäíä

We gave (in the past) knowledge to David and Solomon: And they both said: "Praise be to Allah, Who has favoured us above many of his servants who believe!"

Mashallah, great thread ^^

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Surat Al-Bayyinah - 98 The Clear Evidence

Order Of Revelation 100, Verses: 8

98:0] In the name of God, Most Gracious, Most Merciful

[98:1] Those who disbelieved among the FOLLOWERS of the SCRIPTURE (BOOK), and the POLYTHEISTS (criminal, sinners)could not have separated (from the faithful) until there had come to them the CLEAR EVIDENCE:"

[98:2] "A MESSANGER from GOD is reciting PURE PAGES (containing God's authentic sacred instructions to them),"

[98:3]"Wherein are all the RIGHT ORDINANCE " (meaning that In them there are valuable teachings).

[98:4] "In fact, those who received the scripture (BOOK) did not become DIVIDED except until the CLEAR EVIDENCE had come to them."

[98:5] "And they were not enjoined anything except that they should SERVE Allah, being SINCERE to Him,in OBEDIENCE, UPRIGHT, and KEEP UP PRAYER and PAY the POOR-RATE,. and that is the RIGHT RELIGION".

[98:6] "Surely those who DISBELEIVE from AMONG the FOLLOWERS of the BOOK (the scripture), and POLYTHEISTS shall be in the FIRE of hell, abiding therein; They are the WORST of MEN (this is a very deep statement that may include other creatures that we know or don't know ,since man is the best creation of species, which means that they are really bad having even worst than animal behaviors, with evil spirited having evil thoughts)".

[98:7] "Those (among them) who BELIEVED and DO GOOD (led a righteous life), surely they are THE BEST of MEN (note that they are not better or good but the best among the best creation of God which is human.That is a very big and powerful statement that God is giving such a high respect to divided people of the book.Clearly we cannot judge them because there are worst of them & also the best of them)."

[98:8] "Their reward with their Lord is the GARDENS of PERPETUITY (Eden) BENEATH which RIVERS FLOW, ABIDING THEREIN FORE EVER. GOD is WELL PLEASED with them, and they are WELL PLEASED with Him; that is for him who FEARS his Lord."

Beautiful Recite with English translatuon:

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Assalamu alaikum Ya Ali (asws) Madad

Sura Baqarah ayah 38

“We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve”

Jabir narrates, “I asked Imam Abu Jafar (as) regarding this ayah, “so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.”,

Imam (as) said, “The guidance is Ali (asws) ibn Abi Talib (as).”

(Tafseer Ayyashi First Edition pg 60)

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(bismillah)

Çááøóåõ áóØöíÝñ ÈöÚöÈóÇÏöåö íóÑúÒõÞõ ãóäú íóÔóÇÁõ æóåõæó ÇáúÞóæöíøõ ÇáÚóÒöíÒõ (42:19

Allah is kind to His servants. He gives provision to whom He wills, and He is the Strong, the Mighty.

Significance: For progress in sustenance/Rizq, one should recite the above verse excessively after each Salaah

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Guest Muhamad

Awuuthu bilLah min alshaytan alrajeem

Bism Allah alRa7man alRa7eem,

1. Itha ja2a nasr Allahi welfat7 2. wera2ayta el nasa yadkholuna fideeni Allahi afwaja 3. fasabi7 bi7amdi Rabika westaghfiruhu . inahu kana Tawaaba

Sadaq Allah al3azeem

1. If came victory of Allah and the opening 2. and you see the people entering in religion of the God in big numbers 3. so glorify with praise of your Sustainer and seek forgiveness . surely He was 'Acceptor of Repentance' (110)

Edited by Muhamad

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(salam)

(bismillah)

æóÇÓúÊóÚöíäõæÇ ÈöÇáÕóøÈúÑö æóÇáÕóøáóÇÉö ۚ æóÅöäóøåóÇ áóßóÈöíÑóÉñ ÅöáóøÇ Úóáóì ÇáúÎóÇÔöÚöíäó

Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit

[2:45]

Edited by Enlight_Warner

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(salam)

(bismillah)

And We have commanded man to be good towards parents; his mother bore him with hardship, and delivered him with hardship; and carrying him and weaning him is for thirty months; until when he reached maturity and became forty years of age, he said, "My Lord! Inspire me to be thankful for the favours you bestowed upon me and my parents, and that I may perform the deeds pleasing to You, and keep merit among my offspring; I have inclined towards you and I am a Muslim (46:15) -Quran

æóæóÕóøíúäóÇ ÇáúÅöäÓóÇäó ÈöæóÇáöÏóíúåö ÅöÍúÓóÇäðÇ ۖ ÍóãóáóÊúåõ Ãõãõøåõ ßõÑúåðÇ æóæóÖóÚóÊúåõ ßõÑúåðÇ ۖ æóÍóãúáõåõ æóÝöÕóÇáõåõ ËóáóÇËõæäó ÔóåúÑðÇ ۚ ÍóÊóøìٰ ÅöÐóÇ ÈóáóÛó ÃóÔõÏóøåõ æóÈóáóÛó ÃóÑúÈóÚöíäó ÓóäóÉð ÞóÇáó ÑóÈöø ÃóæúÒöÚúäöí Ãóäú ÃóÔúßõÑó äöÚúãóÊóßó ÇáóøÊöí ÃóäúÚóãúÊó Úóáóíóø æóÚóáóìٰ æóÇáöÏóíóø æóÃóäú ÃóÚúãóáó

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(bismillah)

Allah(swt) says:

"It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil)."

(2:177)

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(bismillah)

(salam)

شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَٰتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ ۚ

Edited by Enlightened_x

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61_6.png

And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic." Surah Saff Ayah 6

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(bismillah)

Surah 47: ayat 35

YUSUFALI: Be not weary and faint-hearted, crying for peace, when ye should be uppermost: for Allah is with you, and will never put you in loss for your (good) deeds.

have hope ppl, have hope in Allah (aj).

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Sahih International 3:120

If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah , their plot will not harm you at all. Indeed, Allah is encompassing of what they do.

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Sahih International 13:11

For each one are successive [angels] before and behind him who protect him by the decree of Allah . Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.

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Sura Ghafir / Mo`min (surah 40)

(bismillah)

And when they wrangle in the Fire, the weak say unto those who were proud: Lo! we were a following unto you; will ye therefor rid us of a portion of the Fire? (47)

Those who were proud say: Lo! we are all (together) herein. Lo! Allah hath judged between (His) slaves. (48)

Edited by As7aabul Yameen

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(bismillah)

http://www.*******.org/tafsir/qummi/al-falaq

sura falaq:

{By the name of Allah, the Beneficent, the Merciful. Say: 'I take refuge with the Lord of the Falaq} He said: The falaq is a well in Jahannam that the people of the Fire seek refuge from the intensity of its heat. So it asks Allah to permit it to respire. So He gives permission to it and it respires and sets Jahannam ablaze. He said: And in the well there is a chest of fire which the people of the well seek refuge from the heat of that chest. And it is the box, and in that box there are six from the first ones and six from the last ones. So as to the six which are from the first ones, so they are: the son of Adam who killed his brother, the Nimrud of Ibrahim who threw Ibrahim in the fire, the Fir`awn of Musa, the Samiri that took the calf, the one who Judaized the Jews, and the one who Christianized the Christians. And as to the six which are from the later ones, then they are: the first, the second, the third, the fourth, the master (sahib) of the khawarij, and Ibn Muljam, may Allah curse them.

Edited by As7aabul Yameen

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(bismillah)

'O children of Adam! let not the Shaitan cause you to fall into affliction as he expelled your parents from the garden, pulling off from them both their clothing that he might show them their evil inclinations, he surely sees you, he as well as his host, from whence you cannot see them; surely We have made the Shaitans to be the guardians of those who do not believe.' - Al-Quraan (Al-A´râf 7:27)

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(bismillah)

'Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement.' - Al-Quraan (Al-Baqarah 2:174)

Edited by La fata illa Ali

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From Surah Muĥammad (Muhammad) - سورة محمد

[47:7] O you who have believed, if you support Allah , He will support you and plant firmly your feet.

[47:11] That is because Allah is the protector (Mola) of those who have believed and because the disbelievers have no protector (Mola).

Edited by ali313

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ãóäú Úóãöáó ÕóÇáöÍðÇ ÝóáöäóÝúÓöåö ۖæóãóäú ÃóÓóÇÁó ÝóÚóáóíúåóÇ ۗæóãóÇ ÑóÈõøßó ÈöÙóáóøÇãò áöáúÚóÈöíÏö

Whoever does good, it is for his own soul, and whoever does evil, it is against it; and your Lord is not in the least unjust to the servants. [shakir 41:46]

Whoso doeth right it is for his soul, and whoso doeth wrong it is against it. And thy Lord is not at all a tyrant to His slaves. [Pickthal 41:46]

Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants. [Yusuf ööAli 41:46]

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Åöäóø Çááóøåó íóÑúÒõÞõ ãóäú íóÔóÇÁõ ÈöÛóíúÑö ÍöÓóÇÈò

Surely Allah gives to whom He pleases without measure. [shakir 3:37]

Allah giveth without stint to whom He will. [Pickthal 3:37]

From Allah: for Allah Provides sustenance to whom He pleases without measure. [Yusuf Ali 3:37]

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