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loverandservantoftheahlulbayt · 7 months

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🍃🕊🍃 Question 45: Limiting the Ahlulbayt (pbbuta) to a few individuals

Question: Why do you limit the Ahlulbayt (ع) to a few people?

To prove that the Ahlulbayt (ع) in the Verse of Purification are limited to the five “people of the cloak” (Hadith al-kisa’ the Prophet, ‘Ali, Fatima, Hasan, and Hussain, (S), various textual and traditional proofs that are accepted by Sunnis and Shi’as can be forwarded. We will look at each of these proofs separately.

🍃 Brief Answer

The limiting of the Ahlulbayt (ع) to the fourteen infallibles is not a human decision; it is an exclusivity understood from the Divine words in the Verse of Purification and the traditions of the noble Prophet (ص).

There are numerous discursive and traditional proofs than can be relied on to prove this claim.

🍃 Discursive and textual proofs

a. The Qur`an consists of the words of Allah (awj) that He revealed to His Prophet in the Arabic language. And Allah’s (awj) words, like His actions, are free of any sort of defect; it is not possible for them to contain any type of grammatical mistake.

Now, if the term Ahlulbayt (ع) in the Verse of Purification were to refer to all relatives of the Prophet (ص), it would be in violation of the rules of Arabic grammar and detrimental to the eloquence and perfection of the Divine word. This is because the Prophet (ص) had more than fifteen wives and for a masculine pronoun to be used in the Verse of Purification to refer to a group, the majority of which were women, would be contrary to proper ‘Arabic speech. Thus, the pronouns in the verse refer to the descendents and trustees of the Prophet (ص) in the house of Fatima (ع).

b. To determine the meaning of a word, it is necessary to look at the context in which it originated in order to understand its true exact sense. In the Verse of Purification, the word ahl (family or people) is under discussion. This word must always be in a possessive phrase, at least in meaning if not in words. That is, its meaning is incomplete unless it is attributed or related to something else.

In this verse as well it has been attributed to al-bayt, or the house of prophecy; and we know that this can apply to no house aside from that of Fatima (ع). If al-bayt referred to an inhabited house, for the other wives of the Prophet (ص) to be included in this phrase, Umm Salamah—in whose house the verse was revealed—should be the first person to be included in the phrase. But the opposite is true, since the Prophet (ص)—with Umm Salamah’s agreement—did not consider her to be among the Ahlulbayt (ع).

🍃 Traditional proofs

a. There are a group of traditions in which the Prophet (ص) aimed to clarify and delimit the Ahlulbayt (ع) in the Verse of Purification. Thus, the Prophet (ص) said that this verse was revealed about five people: himself, ‘Ali, Fatima, Hasan, and Hussain (ع).

b. Another group of traditions that mention the Prophet’s actions in this regard, since practical teachings are more lasting than oral teachings. Thus, it has been narrated that for six months the Prophet (ص) would come to the door of Fatima’s (ع) house at prayer times and say, “Prayers, O People of the House!” and he would recite the Verse of Purification.

c. A third group are the accounts that indicate that it was well-known to the people that the Ahlulbayt (ع) are limited to these people, the details of which have been mentioned in books of Qur`anic exegesis.

🍃 Detailed Answer

Discursive or Textual Proofs

a. The Qur`an is the word of Allah (awj) and is a miracle from more than just a single aspect. The most accessible and easily grasped of those aspects is the Qur`an’s eloquence.

That is, there exists no literary mistake in the matter, style, or choice of wording of the Noble Book. We know that in ‘Arabic there are separate feminine pronouns used in the second and third persons. In using a pronoun, numerous aspects are taken into account. For example, when there are significantly more women in a group than men, a feminine pronoun is used.

Now, if a masculine pronoun were to be used in addressing a group consisting primarily of women, it would be considered a grammatical mistake. If a person uses masculine pronouns in place of feminine ones or vice versa, it would be an amusing mistake. Far be it from the Qur`an, the Word of Allah and the Prophet’s (ص) eternal miracle, to make such a mistake.

The Verse of Purification has the words ‘ankum and yutahhirakum, in which the pronouns are masculine, though Allah (awj) is well aware that there were more women in the Prophet’s household than men. So if we were to hold that this verse refers to all of his household and family, we would have to say that we have found a grammatical mistake in the Qur`an, that is, the use of two masculine pronouns in place of feminine ones—a mistake that is clear and undeniable.

It is obvious that this is inconsistent with the Muslim belief in the Qur`an’s miraculousness and Allah’s (awj) Knowledge and Wisdom, and is thus unacceptable. Thus, the two pronouns must refer to a group that would permit masculine pronouns to be used. And this is only the case if we take the pronouns in the verse to refer to the Prophet’s household in the house of Fatima, that is, the Prophet, Fatimah, ‘Ali, Hasan, and Hussain (ع).

b. The word ahl (family) in Arabic must always be part of a possessive phrase in meaning. That is, it must be related or attributed to something else for its own meaning to become clear, as in ahl al-kitab (people of the book), ahl al-iman (people of faith, or believers), and ahl al-nifaq (people of hypocrisy, or hypocrites).

Thus part of the meaning of the word ahl is denoted by the word to which it is attributed. So, if we wish to know what ahl means in the Verse of Purification we must first determine the meaning of the word bayt (house).

The word bayt means “house” or “abode” and denotes a place. Now what is meant by this word in different usages is something that is explained by contextual clues, both internal (verbal) and external (nonverbal).

The same holds true for the topic under discussion, that is, the expression “Ahlulbayt (ع).” So if there are no contextual clues to limit, expand, or clarify what Allah intended with this expression, if we were to ignore the literary objection that would result, it would be possible to take “Ahlulbayt (ع)” to refer to everyone related to the Prophet (ص) in his houses. In this case, the word bayt would mean “home” or “residence”.

But with a little attention to some external contextual clues, such as the situation in which the verse was revealed, we will realize that such a meaning is untrue, because although the verse was revealed in the very house of Umm Salamah, the Prophet (ص) clearly said she was not one of the Ahlulbayt (ع). If bayt were to refer to a residence, Umm Salamah—in whose home the verse was revealed—should be its first addressee and more worthy of this title than anyone else.

But it has already been shown that this is contrary to reality. In this regard, it would be good to refer to a tradition that Wahidi Nishapuri has narrated:

“Umm Salamah relates that the Prophet (ص) was in (my) house and food was before him when Fatima (ع) entered. The Prophet (ص) said, ‘(Fatima), call your husband and sons to come to me.’ Ali, Hasan, and Hussain (ع) came and sat down. While they were eating, the Prophet (ص) fell asleep.

“There was a Khaybari cloak under the Prophet (ص) during this time, and I was in the (adjoining) room praying. Then Allah revealed the Verse of Purification.

“After this, the Prophet (ص) covered them (Ali, Fatima, Hasan, and Hussain) with his cloak as well. Then he took out his hands and, facing the sky, said: ‘O Allah! These are my Ahlulbayt (ع) and the closest ones to me. Remove from them all uncleanliness and purify them.”

“At that time I came to their room and asked, ‘Am I too with you O Messenger of Allah?’ He replied, ‘You are on the right (path). You are on the right (path).’”1

In this way, the Prophet (ص) praised Umm Salamah without considering her to be one of the Ahlulbayt (ع).

There are numerous traditions with the above purport in Sunni hadith collections2. This is the same tradition that is well-known among Shi’as as the tradition of the cloak (hadith al-Kisa) and which is found in most books of hadith and supplications.

🍃 Traditional Proofs

There are numerous traditions that clarify what Allah (awj) meant by Ahlulbayt (ع) in the verse of Purification. In view of the various details and aspects explained in these traditions, we have divided them into three groups and will mention one example from each group. It is worthy of mentioning that only Sunni sources have been used for the following traditions, though comparable traditions are abundant in Shi’a sources as well.

a. The first group consists of traditions that explain the Prophet’s (ص) words regarding the purport of the expression Ahlulbayt (ع) in the verse of Purification.

Muhammad ibn al-Muthanna, with a chain reaching Abu Sa’id al-Khidri, narrates that the Prophet (ص) said, “This verse was revealed regarding five people—me, Ali, Fatima, Hasan, and Hussain (pbbuta):

‘Verily, Allah only wishes to remove

all uncleanliness from you, O people

of the house, and purify you

thoroughly.’”3

b. The second group consists of traditions that came after the meaning of Ahlulbayt (ع) had been explained verbally and that clarify its meaning in actions through the conduct of the Prophet (ص).

Ibn Waki`, in a chain leading to Anas, relates that he would say, “For six months after the Verse of Purification was revealed, whenever the Prophet (ص) would go for prayers, he would stand outside the door of Fatima’s (sa) house and say, ‘(It is time for) the prayers, O people of the house!’ and then he would recite this verse.”4

Does this prophetic action, which continued for 180 days, five times a day, in explaining the meaning of Ahlulbayt (ع) leave any room for doubt?

c. The third group consists of traditions that are historical in nature and explain the thoughts and actions of the people of that era with respect to the Verse of Purification and who it addresses. In view of these traditions, it can be said that this issue—the limitation of the Verse of Purification to the five people of the cloak (ع)—was so well-known among the Muslims that whenever they would see one of them, they would say, “I saw so-and-so, who is of the Ahlulbayt (ع).” Or they would indicate them and say, “So-and-so is of the Ahlulbayt (ع).” As an example, one can refer to the story of Abu Mijlaz, the details of which have been mentioned in Sunni books of tafsir5 (Qur`anic commentary).

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 Sources 🍃🕊🍃

1. Al-Kafi, (vol. 1, pg. 287)

2. Sunan Tirmizhi, (vol.5, pg. 30)

is only one example

3. Jami’ al-Bayan, (vol. 22, pg. 9)

4. Jami’ al-Bayan, (vol. 22, pg. 9)

5. Jami’ al-Bayan, (vol. 25, pg. 70)

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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lifeofresulullah · 9 months

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The Life of The Prophet Muhammad(pbuh): Calling the Tribes to Islam, the Allegiances of Aqaba and Migration to Madinah

Ashab As-Suffa

It was when the Qiblah was not yet changed to the Kaaba.

A shade and a shelter were built from date branches next to the northern wall of the Masjid an-Nabawi. This was named “suffa”. Muslims staying there were therefore named “Ashab as-Suffa (Suffa Companions)”.

These companions who stayed at the suffa of the Masjid had neither a house, a tribe, relatives nor anything else in Medina. They had a life away from their family, free from worldly issues and troubles and totally self-sacrificing. They learned the Qur’an and listened to the Honorable Messenger’s preaches and lessons. They were fasting most of the time.

This blessed group of people, who spent their time at the presence of the Supreme Messenger, was always inspired by the Prophet. They were self-sacrificing, eager-to-learn students who devoted themselves to the Honorable Messenger’s school for the sake of Allah. Teachers appointed by the Prophet would teach them the Qur’an. Those who completed their studies were sent to Muslim tribes in order to teach them the Qur’an and the sunnah of the Messenger of Allah. In this sense, they were called “qurra (readers).” Therefore, suffa was called “Dar al-Qurra (House of the Qur’an Readers).”

These unique companions, whose number was about four hundred or five hundred and who had a moderate yet enlightened life, were an army of knowledge. Although they devoted all their time to learn the Qur’an and the sunnah of the Messenger of Allah, they took part in battles when necessary as well.

The ones who got married would leave the suffa but others would join to take their place.

These unique companions were occupied neither with trade nor craft. Their living was provided by the Supreme Messenger and wealthy companions. Hazrat Abu Huraira, who was one of the outstanding students at suffa, expressed this situation very well in response to those who found the fact that he narrated a lot of hadiths strange: “Do not find that I have narrated too many hadiths strange! As our immigrant brothers were occupied with trade in bazaar and Ansar brothers with agriculture in gardens and fields, Abu Huraira was memorizing the Prophet’s blessed advices.

The Prophet’s Close Relationship with Ashab as-Suffa

The Supreme Messenger was closely interested in both education and needs of Ashab as-Suffa. He always sat with them, talking with them and listening to their needs. And sometimes he reminded them that their studies are important and blessed to the utmost degree, saying to them: “If you knew what is being prepared for you in the Hereafter, you would like your poverty and needs to increase!”

The Honorable Messenger himself tried to meet their needs. When necessary, he would put his household’s needs on the back burner.

Once, when Hazrat Fatima asked for a maid, complaining about how dreadful it was to grind flour with hand-mill, the Prophet answered his dear daughter: “My daughter, what are you saying? I have not been able to prepare Ahl as-Suffa’s needs yet!”

One day, he was with the Ashab as-Suffa to examine their situation. He saw their poverty, troubles they were going through and consoled them saying: “O Ashab as-Suffa! Good tidings to you! Whoever meets me as content with a situation and condition like yours s/he is in; s/he is one of my dear fellows!”

The Supreme Messenger would ask: “Is it alms or gift?” when he was given something.

If they answered “it is alms”, he would give it to ashab as-suffa right away. If they answered “it is a gift”, he would accept it and give some of it to ashab as-suffa. The Prophet would never accept alms, but only gifts.

One day, a man brought a plate of dates. He asked the man: “Is it alms or gift?

The man said it was alms and therefore the Prophet sent it to the ashab as-suffa right away. The Prophet’s grandson Hazrat Hassan was in front of the Prophet at that time. When he took a date from the plate and put it in his mouth, the Prophet reacted right away and took it out from his mouth. And then he said: “We, Muhammad and his household, do not eat alms; alms is forbidden to us!”

Moreover, it is said that the Quranic verse “(Charity is) for those in need, who, in God’s cause are restricted (from travel), and cannot move about in the land, seeking (for trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shall know them by their (unfailing) mark: They beg not importunately from the entire sundry. And whatever of good ye give, be assured God knoweth it well” was sent with reference to the ashab as-suffa.

They would not Miss a Preach or Speech of the Prophet

These unique companions, who devoted themselves totally to the path of Allah, would not miss any of the Supreme Prophet’s advice and speeches. They were always present there and would narrate the speeches to other companions by memorizing them. In this sense, ashab as-suffa had a unique service and job in preservation and narration of Islamic judgments. This great group of knowledge had an important role in the Quran’s light reaching out to every corner of the world in a short time.

Abu Huraira Narrates

Abu Huraira, a good student of suffa, which was a foundation of knowledge, narrates an event about themselves:

“I was lying face down, because of starvation. And sometimes I tied a stone on my stomach.

“One day, I sat down on a path where people came and went. At that time, the Messenger of Allah was passing by. He understood my situation and called out to me: “O Abu Huraira!”

“‘Yes, o the Messenger of Allah!’ said I.

“‘Come on here!’ he said.

“We went together. He entered the house. I asked for permission to enter, too. They permitted and I entered. He found a jug full of milk.

“‘Where did this come from? Asked he.

“‘Such and such person gave it as a gift’ said they.

“Then, ‘O Abu Huraira! Go to Ashab as-Suffa, tell them to come here! Ordered he.

“Ashab as-Suffa were guests of Islam. They had no family, no money and no house. When the Messenger of Allah was given a gift, he would share it between himself and them. He would send all of the alms which was given to him to be given to the ashab as-suffa and would not take anything from it for himself.

“I was upset because the Messenger of Allah invited ashab as-suffa. I was hoping to drink the whole milk in the jug myself and I would live by it for some time. I said to myself: ‘I am a messenger. I will share the milk among the Suffa companions when they come.’ In this case, I knew no milk would be left for me. However, I had no other choice but follow the Messenger of Allah’s order.

“I went and called them. They came and sat after being permitted.

“The Prophet (pbuh) said: ‘Abu Huraira, take the jug and offer them milk’

“I took the jug and started to give them the milk. Each of them, one by one, took the jug and drank until he was full and then passed it to the next person.

“After the last Suffa companion drank, I gave the jug to the Messenger of Allah. He took it. There was only a little milk left inside. He raised his head and looked at me, smiling: ‘Abu Huraira! He said.

“‘Yes, the Messenger of Allah, I said.

“‘Only you and I did not drink milk! said he.

“‘Yes, the Messenger of Allah, I said.

“‘Sit down and drink, he said. I sat down and drank.

“‘Drink some more, he said. I did. He insisted that I should drink more. ‘More, more!’ he said. At last, I said: ‘I swear by Allah who has sent you with the true religion that I am too full to drink any more!

“‘Then give met he jug, he said. I did. He gave thanks to Allah. Then he said the “basmalah” and drank the rest.”

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #reverthelp #revert help #revert help team #help #islamhelp #converthelp #how to convert to islam #convert to islam #welcome to islam

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39mmn · 1 year

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i’m a sister, which is why i asked anonymously.

i did ‘aalimiyah’ course at a deobandi mosque and after having studied for 8yrs and finished from there, i now realise majority of what i was taught is completely wrong. my family arent very knowledgeable in such matters and rely on me to guide them and so i dont know which books to read or where to turn to for answers. my core beliefs align with salafiyyah however it is simply superficial knowledge and i want to study deeper bc when i’m asked questions, i just freeze

hope that clears anything up

oh right, okay

sorry, I thought you were a brother.

So the foundations which you have to learn correctly is Aqidah and matters of Aslu Deen. This consists of having knowledge of Tawhid and Shirk.

The Manhaj of the Salaf is known through various athar and works. They affirmed the Athari Aqidah which is correct, however I personally don’t align myself with “salafiyyah” due to many reason, although I do hold the positions of the Athari Aqidah.

As a Deobandi I’m guessing you’re a Hanafi too, that is totally fine as there were many from the Ahnaf that ascribed themselves to such positions too. However, I personally adhere to the Hanabilah for Fiqh.

The fundamental errors of the Deobandi’s lie in the early works of their elders, many which include Kufr and Shirk, they also have ghuluww towards them. Many of them also have the incorrect Aqidah which can often entail Kufr due to beliefs such as Hulūl and Wahdatul Wujūd.

With regards to studying I could suggest you some works from the Salaf and early muhaddithīn, as the ahl al hadith held the correct aqīdah, however quite a lot of their works are quite in depth and it’s better to start of with something a lot simpler.

Therefore, I’d suggest Sh Muhammad ibn Abd al Wahhab’s books, such as the Three Fundament Principles (Thalathat ul Usool), The Four Rules (Qawaa’id Al Arba), Kitab at Tawhid (Book of Monotheism), The Removal of Doubts (Kashf ash Shubahat) and The Six Principles (Usūl as Sittah). The first title mentioned here should be studied first followed by Kitab at Tawhid, the others aren’t in any particular order.

You could directly read these books as they are readily available and mass translated. However, it would be a lot more beneficial if you could study these under a shaykh. I’m aware that this isn’t as easy to come across as it seems. However, there are some very good recorded lectures on YouTube that you could use, in Arabic, Urdu or English, so please let me know if you’re interested.

After you have gone through these please go through Sh Al Islām Ibn Taymiyyah’s work ‘Aqīdah al Waasitiyah’, this again is readily available, but I personally recommend the explanation of the book by Ibn Uthaymin.

You should also read a small treatise by Imam Ahmad called ‘Usūl us Sunnah’ where he lists the main points of Ahlus-Sunnah

What I have suggested here should give you a good grounding إن شاء الله

This is just the base level understanding, ultimately we must go back to the Salaf and those who followed in their footsteps.

I’ll give you some notable names that you should know or get to know إن شاء الله, these are in no particular order;

Ibn Abi Dawud, Ahmad ibn Hanbal, Ash Shafi’i, Al Tabari, Imam al Bukhari, Al Nawawi, An Nasai, Ibn Hajar, Ibn Kathir, Ibn Majah, Ibn Qudamah, Ibn Rajab, Ibn Taymiyyah, Ibn al Qayyim, At Tahawi, As Suyuti, Imam Muslim, Imam Malik, Is’haaq Ibn Ruwayhah, Harb al Karmani, Ad Darimi, Ibn Battah, Ibn Abi Dunya and Abu Bakr Ibn Abi Shaybah.

There are countless other examples, many beneficial beginner works too, but it is important to not overwhelm yourself, I hope this information was beneficial. Please do not hesitate to ask again if anything needs to be clarified.

جزاك الله خيرا

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3linaturabi · 2 years

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Why did Messenger of Allah (saws) convey the wilayah of Ali Ibn Abi Talib at Ghadeer not during Hajj.?? This post is for those who accept Wikayah of Ali Ibn Abi Talib ♥️

In order to deny the clear and irrefutable appointment of Ameerul Momineen Ali Ibn Abi Talib (a.s.) as the immediate successor of Holy Prophet (s.a.w.a.), the opponents of Shias go to any lengths to raise various doubts and objections pertaining to the incident of Ghadeer.

Raising an objection is not a problem per se because all objections have been replied multiple times through authentic Shia as well as non-Shia books to prove the veracity of the incident.

What is important though, is that anyone who raises an objection must first understand the objection himself. Baseless objections actually expose the weak intellectual level of the person raising them. One such baseless objection is – “Why did the Messenger of Allah (s.a.w.a.) convey the Wilaayah of Imam Ali Ibn Abi Talib (a.s.) at Ghadeer Khum and not during Hajj in Makkah or Mina or Arafah?”

The real reason behind such an objection is naught but to unsettle the feeble-minded followers of the Ahle Bait (a.s.). Nevertheless, with the help of Allah the High and Imam Ali Ibn Abi Talib (a.s.), here are some replies to this objection.

First Reply ♥️

This objection would have been acceptable if the announcement regarding the Imamate and Caliphate of Ameerul Momineen Imam Ali Ibn Abi Talib (a.s.) was being done for the first time. However, we see that right from the very beginning of propagation, the Holy Prophet (s.a.w.a.) clearly called out that after him, his vicegerent, successor, Imam and Caliph would be Ali Ibn Abi Talib (a.s.). For example:

Hadith Yaum al-Daar or Da’wat Dhu al-Asheerah where the Noble Prophet (s.a.w.a.) said: “Surely he is my brother, my vicegerent, my Caliph among you. So, listen to him and obey him.

(Tarikh Tabari, vol. 2, p. 321)

In the Battle of Badr, Imam Ali (a.s.) was the standard bearer of the army of Muslims

In the Battle of Ohod, the Holy Prophet (s.a.w.a.) said about Imam Ali (a.s.): “He is from me and I am from him.

(Tarikh Tabari, vol. 2, p. 514; Kanz al-Ummaal, vol. 5, p. 733, H. 14242)

In Hadith of Manzelah, the Holy Prophet (s.a.w.a.) made it crystal clear that: “O Ali! You are to me as (Prophet) Haroon (a.s.) was to (Prophet) Moosa (a.s.) except that there would be no Prophet after me.

(Sahih Bukhari, Book 68, p. 438)

In the event of Mubaahelah with the Christians of Najran, Imam Ali (a.s.) went as the ‘self’ (Nafs) of Holy Prophet (s.a.w.a.) and many other instances like Hadis al-Tair, Hadis Saqalain, the Verse of Tatheer, etc.

Second Reply ♥️

During Hajj, it is not necessary that wherever the Holy Prophet (s.a.w.a.) was, everyone else would also be at the same place at the same time. It could well be possible that had the announcement of the Wilayah of Imam Ali (a.s.) been done during that time, some people would have put forth an excuse that they were at another place performinganother ritual of Hajj and hence missed the announcement.

However, after Hajj was over and everyone was returning home together, there was no way that anyone would have missed this announcement and excused himself from accepting the mastership of Imam Ali (a.s.).

Third Reply ♥️

The selection of a place for the announcement was very crucial. Johfa was a place right in the middle of a scorching desert and a place unsuitable for inhabitation as well.

The only respite was the pond, which is known as Ghadeer in Arabic, from where people would quench their thirst. Selecting such a place for the announcement was actually breaking away from any routine announcement which would have been done otherwise inside a mosque or like it is stated in the objection, in Arafah or Makkah.

Moving away from the routine meant that the location and climatic conditions would make it impossible for people to forget this announcement and leave no excuse for anyone on the Day of Resurrection.

For example, conveying a message to a friend over a normal phone call during the day vis-à-vis calling up someone in the middle of the night and informing about something important. The latter case will not be easily erased from the memory of the person who was woken up in the middle of the night.

Another more relatable example would be the calendar year 2020 itself. Everyone who has witnessed the year would always remember it as the year of the Coronavirus. Such memories are impossible to forget.

The announcement at Ghadeer Khum did exactly that with the Muslims. The lengthy sermon, the 3-day halt in the sweltering heat and the special emphasis by the Holy Prophet (s.a.w.a.) towards the end of his sermon that ‘those present must convey the message to those absent’ ensured that it was impossible for anyone present there to forget the announcement that Imam Ali (a.s.) was the immediate successor of the Holy Prophet (s.a.w.a.).

Also, Holy Prophet (s.a.w.a.) ensured that whenever those people felt thirsty due to the sweltering heat, they would remember the thirst at Ghadeer Khumm and consequently the mastership of Imam Ali (a.s.)

Fourth Reply ♥️

If the objection is pertaining to availability of more people in Arafah and lesser number of people in Ghadeer then it should be known that crowd and number of people neither was nor is a criterion for any announcement.

If that’s the case then all the announcements and propagation which was done in the earlier years in Makkah and Madinah should be rendered null and void because compared to the large gathering at Ghadeer, those audiences were very miniscule and insignificant.

Most importantly, those who raise this objection must completely reject the incident of Saqifah and whatever transpired therein because – (i) It was a complete chaos and done in a very hush-hush manner (ii) Saqifah was a shady and notorious place (iii) Most of the companions including significant ones like Salman, Abu Dharr, Miqdad and even Imam Ali (a.s.) himself, were not present in Saqifah and (iv) Those present in Saqifah also did not know what would be the end result of that gathering.

Fifth Reply ♥️

This objection was never raised by anyone who attended and witnessed the announcement at Ghadeer Khum. In fact, history reveals that all those who were present there actually congratulated Imam Ali (a.s.) on being crowned as the ‘Master’ of believers.

So, these questions and objections raised now really have no meat and are raised merely in the hatred for Shias and enmity for Ameerul Momineen Imam Ali Ibn Abi Talib (a.s.).

Sixth Reply ♥️

Objections of such nature have not been raised for the first time. In fact, right from very beginning of Islam, the opponents have been raising such issues in order to confuse the masses and divert them from true guidance. The Holy Quran states in Surah Yunus (10): Verse 15,

وَ إِذا تُتْلى‏ عَلَيْهِمْ آياتُنا بَيِّناتٍ قالَ الَّذينَ لا يَرْجُونَ لِقاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هٰذَا أَوْ بَدِّلْهُ قُلْ مَا يَكُونُ لِي‏ أَنْ أُبَدِّلَهُ مِنْ تِلْقاءِ نَفْسي‏ إِنْ أَتَّبِعُ إِلاَّ ما يُوحى‏ إِلَيَّ إِنِّي أَخافُ إِنْ عَصَيْتُ رَبِّي عَذابَ يَوْمٍ عَظِيْمٍ‏

“And when our communications are recited to them clearly, those who do not hope for Our meeting say: Bring a Quran other than this or replace him. Say: It is not for me that I change him myself; I follow whatever has been revealed unto me; surely I fear the punishment of a great day if I disobey my Lord.”

Since accepting the Holy Quran and Islam was difficult for the hypocrites of the Quraish, they asked the Holy Prophet (s.a.w.a.) to change two things – bring another Quran and ‘replace him’. If the objection was only on the Holy Quran then the first term used was enough.

But specifying ‘replace him’ refers to something else which the Holy Prophet (s.a.w.a.) had been continuously conveying. This ‘replace him’ was referring to Imam Ali Ibn Abi Talib (a.s.). [Tafseer al-Qummi, vol. 1, p. 310

Conclusion 🍀

Divine revelation is not subject to human whims concerning its origin and method of revelation because its role is to guide people.

It does not take place taking into consideration the rules and principles coined by human beings. The event of Ghadeer took place upon the order of Allah and was conveyed by the Holy Prophet (s.a.w.a.) upon divine command.

Anyone who opposes the mastership of Imam Ali (a.s.) and does not accept him as the first caliph and the immediate successor of Holy Prophet (s.a.w.a.) has actually defied this divine command and Prophetic message. None can express or feel even the slightest of discomfort in accepting this since the Holy Quran states in Surah Nisaa (4): Verse 65,

فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا في‏ أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيْمًا

“But no, by your Lord! They do not (truly) believe until they make you a judge concerning whatever they disagree upon amongst themselves, and then they do not find any straitness in their hearts as to what you have decided and submit with a complete submission.”

There is no end to such doubts and objections. Hence, anyone who objects to the decisions of Allah and His Messenger (s.a.w.a.), then he has actually deviated from the right path and will not be considered a believer. May Allah save us from entering into such a grievous sin!

#Ahlulbayt_stories

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rare0fdiamonds · 1 year

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[Source : Facebook - Salafy Ink / nordic salafy dakwah]

Islam, Sunnah & Salafiyyah

Islam is the Religion of all the Prophets, from Adam to Muhammad. A Muslim is anyone who embraces this Religion and acts upon it. Muslims worship none except the one true God (Arabic, Al-Ilāh), and He is Allāh. Muslims shun all forms of polytheism, and they follow the teachings of final Messenger (صلى الله عليه وسلم) sent to mankind. This is the basis of Salafism.

Shaykh Ibn Bazz mentioned:

"Islam means total submission to Allah (Exalted be He) through belief in His Oneness, and showing subservient and servile obedience to Him. This is the meaning of Islam.

The Arabic root word ‘Aslama‘ means to show submission and surrender to someone and obey his commands. Accordingly, Islam means surrender and submission to Allah’s Will by means of believing in His Oneness, being devoted to Him, obeying His commandments and abandoning what He has prohibited. Such is Islam, about which Allah (Exalted be He) says: (Truly, the religion with Allah is Islam.)

Besides, a Muslims are thus called as they show complete submission to Allah and obey Him, abiding by His Commandments and refraining from what He has prohibited.

Islam is also a name for all the Commandments of Allah (Exalted be He) and His Messenger (peace be upon him), including Salah (Prayer), Sawm (fast), Zakah (obligatory charity), Hajj (pilgrimage), faith and so on. Such categories fall under Islam.

In this regard, Allah (Exalted be He) says: (This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.)

He (Glorified be He) also says: (And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers, )

Therefore, a Muslim is a person who submits himself to Allah (Exalted be He) as far as words, practical behavior and belief are concerned. In other words, Islam stands for total submission to and abidance by His Commandments in all aspects of life." [Noor ala Al-Darb]

The Sunnah is the Path of the Prophet (صلى الله عليه وسلم) and his Companions. Whoever follows this path exactly is referred to as a Sunni and he is from Ahlus-Sunnah wal-Jamā’ah. Sometimes the term Sunni is used more generally to refer to anyone who is not from the Shi’ite sect. However merely being a non-Shi’ite is not sufficient to save a person from falling into deviation.

Ibn Taymiyah said: The phrase Ahl as-Sunnah refers to those who affirm the legitimacy of the first three caliphs. That includes all groups except the Raafidis.

It may also mean the scholars of hadith and Sunnah in the true sense of the word. That only includes those who affirm the attributes of Allah, may He be exalted. [Minhaaj as-Sunnah (2/221).]

Shaykh Ibn ‘Uthaymeen said: The term Ahl as-Sunnah includes the Mu‘tazilah, includes the Ash‘aris, and includes those followers of innovation whose innovation does not go as far as disbelief, if we use the term to mean as opposed to the Raafidis.

But if we want to explain the meaning of the phrase Ahl as-Sunnah, we say that Ahl as-Sunnah in the true sense of the word are the righteous forebears (as-salaf as-saalih) who united in their adherence to the Sunnah and followed it. In this case, the Ash‘aris, Mu‘tazilah, Jahamis and so on are not among Ahl as-Sunnah according to this meaning.

[ash-Sharh al-Mumti‘ (11/306).]

As-Salaf As-Sālih (“The Pious Predecessors”) are the Companions of Muhammad (صلى الله عليه وسلم) and the three generations that came after them. They are also called Ahlus-Sunnah wal-Jamā’ah, the Salaf, As-hābul-Hadeeth and Ahlul-Hadeeth. Whoever accepts them and follows their path precisely in belief, methodology and religion is upon true guidance.

Salafism (or Salafiyyah) is the true Path in following Islam and the Sunnah. A Salafi is one who follows the path of the Salaf As-Sālih exactly without alteration.

The terms Salafi, Sunni, Ahlus-Sunnah wal-Jamā’ah, As-hābul-Hadeeth and Ahlul-Hadeeth are interchangeable. All these titles refer to the same body of people who all follow the same path. However, not everyone who uses these titles is a true adherent of what they represent. In fact, the majority of people who ascribe themselves to these labels have beliefs and methodologies in opposition to the path of the Salaf As-Sālih. To distinguish between a mere claimant and a true adherent is one of the main purposes of this article.

To be a Salafi means adhering to the Creed, Methodology and the way of life of the Salaf As-Sālih (the Pious Predecessors). The earliest Salaf were the generation of our Prophet (صلى الله عليه وسلم) and his Companions. Then after them came the three virtuous generations of believers who held fast to the Sunnah (Path) of the Prophet and his Companions. The person who understands this path correctly, follows it exactly, without introducing anything into it and nor deviating from it is a Salafi. To be a Salafi is not merely to imagine that one is upon the true path of the Salaf, but Salafism is to study the religion of the Companions and follow it — it was they who understood best the meanings and intent of the speech and actions of the Prophet (صلى الله عليه وسلم).

Shaykh Salih Al-Fawzaan said:

As-Salafiyyah (those clinging to the way of the Salaf) is the Saved Sect, and they are Ahl us-Sunnah wal-Jamaa?ah. It is not a hizb (party) (party) from amongst the various parties, those which are called “parties” today. Rather they are the Jamaa’ah, the Jamaa’ah upon the Sunnah and upon the Deen (religion). They are Ahl us-Sunnah wal-Jamaa’ah. The Messenger (sallallaahu alaihi wasallam) said, “There will not cease to be a group from my Ummah manifest and upon the truth not being harmed by those who forsake them neither by those who oppose them” and he (sallallaahu alaihi wasallam) also said, “And this Ummah will split into seventy-three sects, all of them in the Hellfire but one.” They said, which one is this O Messenger of Allaah? He replied, “They are those who are upon what I and my companions are upon today”. Hence Salafiyyah is a group of people (i.e. the Salafis) upon the madhhab of the Salaf, upon what the Messenger (sallallaahu alaihi wasallam) and his companions were upon and it is not a hizb (party) from amongst the contemporary groups present today. Rather it is the very old Jamaa’ah, from the time of the Messenger (sallallaahu alaihi wasallam) which inherits (this way) and continues, and which never ceases to be upon the manifest truth until the establishment of the Hour, as he (sallallaahu alaihi wasallam) has informed (us). [Lecture Hawtah Sadeer]

#notes

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labbaik-ya-hussain-as · 1 year

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🚨Thaqalayn App Release🚨

﷽

We’re extremely proud and honoured to finally release to you the Thaqalayn Hadith Library. This is the product of your donations and the hard work of many believers.

DOWNLOAD LINK:

Google Play: https://play.google.com/store/apps/details?id=com.thaqa.book_app

Apple: https://apps.apple.com/nl/app/thaqalayn-hadith-library/id1632308350

This application is focused on indexing the translations of the Ḥadīth of the Ahl al-Bayt (upon them be peace).

Our site:

https://thaqalayn.net/

Works that have been translated:

1- al-Kāfī for Abī Jaʿfar al-Kulaynī (d. 329) in full.

2- al-Amālī for al-Mufīd (d. 413)

3- al-Khiṣāl for al-Ṣadūq (d. 381)

4- al-Tawḥīd for al-Ṣadūq (d. 381)

5- ʿUyūn Akhbār al-Riḍā (d. 381)

6- Faḍāʾil al-Shīʿa for al-Ṣadūq (d. 381)

7- Ṣifāt al-Shīʿa for al-Ṣadūq (d. 381)

8- Thawāb al-Aʿmāl for al-Ṣadūq (d. 381)

9- Kāmil al-Ziyārāt for Ibn Qūlawayh al-Qummī (d. 368)

10- al-Ghayba for Ibn Abī Zaynab al-Nuʿmānī (d. 360)

11- al-Rijāl for Ibn al-Ghaḍāʾirī (d. 5th Century)

12- Muʿjam al-Aḥādīth al-Muʿtabara for Shaykh Āṣif Muḥsinī, Volume 1

13- al-Ghayba for Shaykh al-Ṭūsī (d. 460)

And now after launching the application we have added:

14- al-Amālī for al-Ṣadūq (d. 381) which was translated by the brother Bilal Mohammed- may Allah bless him and accept his efforts.

We ask Allah to accept our work and to grant us success in this project which seeks to revive the corpus of the purified household (upon them be peace).

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ahlulbaytnetworks · 2 years

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When the verse 3:61{Mubahala}was revealed,The Prophet صلي الله عليه واله وسلم called Ali,Fatima, al-Hasan and al-Husain and said "O LORD!these are my family.

Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyan appointed Sa'd as the Governor and said:

What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (ﷺ) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camels. I heard Allah's Messenger (ﷺ) say about 'Ali as he left him behind in one of his campaigns (that was Tabuk). 'Ali said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (ﷺ) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger, and Allah and his Messenger love him too. He (the narrator) said: We had been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed: "Let us summon our children and your children." Allah's Messenger (ﷺ) called 'Ali, Fatima, Hasan and Husain and said: O Allah, they are my family.

Sunni source:Sahih Muslim,Hadith 2404d

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

The point, here, is that the Messenger of Allah (S) did not bring any of his wives to the field of "Mubahala", and according to above tradition, he used the word "Ahl”(family) ONLY for the above-mentioned individuals (i.e., Imam ‘Ali, Fatimah, al-Hasan, and al-Husain).

Note that in the verse 3:61 of Qur’an Allah uses plural form "women”by saying "Let us bring our women", but the Prophet only brought his daughter Fatima (sa). If there were more than one woman in Ahlul-Bayt, the Prophet was required by this verse to bring them, but since there was not any other woman among his Ahlul-Bayt, he brought Fatima (sa) only.

Again, in that incident, the Prophet explicitly mentioned who Ahlul-Bayt are, and named them one by one, and Muslim, al-Tirmidhi, al-Hakim, and many other Sunni scholars recorded that and all confirmed its authenticity. There was no mention of his wives in any of these reports.

Some Sunni scholars have narrated that on the day of consultation for appointing the ruler after the death of Umar, Imam ‘Ali (as) argued with the members of Shura reminding them his rights to the Caliphate, and one of his reasons was the incident of Mubahala:

On the day of consultation, ‘Ali argued with the committee members saying: "I adjure you in the name of Allah, is there anyone amongst you closer in relationship to the Messenger of Allah than me? Is there any other man whom the Prophet made him ‘his (own) soul’ (Nafs), and that he made his children ‘his (own) children’, and his women ‘his (own) women’?”They replied: "No, by God!"

Sunni reference:

• al-Darqunti, as per:

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239

It is also narrated that:

The Prophet (S) said: "Verily, Allah, to whom belong Might and Majesty, has placed the progeny of each prophet into his backbone (Sulb), and He, Exalted, has placed my progeny into the backbone of ‘Ali Ibn Abi Talib."

Sunni references:

• al-Tabarani

• Abul-Khair al-Haakimi, on the authority of al-Abbas

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239

• al-Kunooz al-Mataalib

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questionsonislam · 2 years

Note

Was it Prophet Muhammad’s Will to Make Hazrat Abu Bakr the First Caliph of Islam?

The Prophet did not directly appoint Hazrat Abu Bakr to caliphate. However, we can deduce from some of his words and practices that he wanted Hazrat Abu Bakr to be the first caliph.

The Status of Four Caliphs amongst Other Companions

It is stated that the most virtuous of all ummah are the companions and that Hazrat Abu Bakr deserved the title of “siddiq” (trustworthy, loyal) because of affirming Hazrat Muhammad’s prophethood and Miraj without any hesitation. (1) Although this explanation is short and not clear, we deduce a reason why Abu Bakr was the most virtuous of all companions from it. This reason is the fact that he was very faithful and submissive. His loyalty to Allah and His Messenger was unwavering. There are some other reasons which make him the most virtuous of all companions in addition to these. Factors such as being a leader in faith paved way to the good and he played a significant role in the belief of generations after him; he supported the Messenger of Allah both physically and financially in the riskiest times, his understanding of Islam and his worshipping elevate him to the highest degree amongst ummah and companions.

At-Taftazani stated that Hazrat Omar was given the title of “Faruq” (discerning truth from falsehood) because he distinguished truth from falsehood in his judgments and causes. (2) This points out to the fact that he deemed truth, Islam which is the truth more important than anything, and that he submitted himself to the truth. When he converted to Islam, he challenged Quraish and the whole world fearlessly (3). It is understood how he sided with the truth and how strongly he believed in truth. It indicates that this was one of his superiorities. (4)

Then he stated that Hazrat Uthman firstly married Ruqiyya, a daughter of the Messenger of Allah, and when she died, he married his other daughter Ummu Kulthum and thus, he was named “Dhinnurayn” (having two lights), and that the Prophet said “If I had one more daughter, I would marry her to you again”. (5) We deduce from it that the Prophet was very pleased with Hazrat Uthman; he loved him a lot, and appreciated him. Of course, he would not love anyone because of his personal interests. Hazrat Muhammad’s dearest friends were true believers and people with taqwa. If he loved Hazrat Uthman, appreciated him and stated that he was pleased with him, we need to follow the Messenger of Allah and appreciate Hazrat Uthman, love him and have high opinions of him, and we should not criticize him. If the Prophet loved him that much and married his daughters to him, it shows that he was a true believer and he had taqwa; because Muslims do not marry their daughters to unbelievers. It means he was a believer. He was a muttaqi (one with taqwa; God-conscious) as the Messenger of Allah put it. And angels respected him (6).

At-Taftazani then stated that Hazrat Ali al-Murtaza was one of the good servants of Allah and proved his sincerity. (7) Nasafi and other ahl as-sunnah interpreters of the Quran named Hazrat Ali as Murtaza in order to stress that Allah and His Messenger were pleased with him (8). Allah and His Messenger love Hazrat Ali a lot. Ali loves them both a lot, too and pleased them. It was mentioned in hadiths, too (9). Taftazani states that Hazrat Ali was outstanding in his worshipping, sincerity and asceticism. One who is loved by Allah and His Messenger, one with whom they were pleased, and one who was the son-in-law of the Messenger of Allah was of course a true believer, God-conscious and worthy of praise and love. Moreover, Allah the Glorious stated that he was a friend of the Messenger of Allah (10).

According to at-Taftazani, the companions put four caliphs in superiority order according to their caliphate order. At-Taftazani says “It is clear that they would not have decided it if they had not had proofs.” (11)

2) Some hadiths point out to caliphs’ order of virtuousness:

If hadiths are examined having the issue of superiority, it will be seen that they have got signs pointing out to the degrees and the order of the caliphate of four caliphs:

Hazrat Ali, the father of Muhammad bin Hanafiyya, was asked: “Who is the most virtuous person after the Messenger of Allah?” Hazrat Ali answered clearly by listing in order “Abu Bakr, Umar and Uthman.” (12) The hadith related to the ones given the tidings of deserving Heaven states that the first to arrive at Aris Well was Abu Bakr, then Umar and then Uthman. (13) It may be an indication of their order of virtuousness. Moreover, one day the Messenger of Allah, Abu Bakr, Umar and Uthman climbed up Uhud Mountain. Then when the mountains started to tremble, the Messenger called to the mountain: “Stop O Uhud! There is the Prophet, Siddiq and two martyrs on you!” (14)

Bukhari mentioned the names of the companions in the hadith above in this order: “Abu Bakr, Umar, and Uthman.” Also, the Messenger of Allah mentioned Abu Bakr after himself in the hadith above, and after Abu Bakr, mentioned Umar and Uthman. Is it not a sign of Abu Bakr’s superiority that the Prophet mentioned him right after himself? Moreover, this hadith harbingered that Hazrat Umar and Hazrat Uthman were going to be martyred.

In another hadith narrated from Hazrat Ali, the Messenger of Allah (pbuh) said: “I became one with Abu Bakr and Umar. I worked with Abu Bakr and Umar. I walked with Abu Bakr and Umar…” (15) It indicates that Abu Bakr ranks in first place in terms of superiority and then comes Umar amongst other companions and the ummah.

Again in another hadith in Bukhari’s book, Abdullah bin Umar narrated: “He said: ‘We would not deem anyone equal to Abu Bakr, and then to Umar and then to Uthman in the time of the Prophet (pbuh). After that, we quit comparing the companions of The Messenger of Allah according to their superiority.” (16)

When this hadith is taken into consideration, there are several aspects that come into one’s mind:

First: Abdullah bin Abbas (death H. 68), as a knowledgeable and wise companion, speaks of a matter which was agreed upon and known by everyone in the time of the Messenger of Allah (pbuh). It is the fact that none of the companions were deemed equal in virtuousness to the four caliphs, especially to Hazrat Abu Bakr. (17) Of course, the Messenger of Allah knew that his companions thought like that. He thought the same, too. If he had not thought like that, he would have corrected their opinions.

Second: while narrating the hadith, Abdullah bin Abbas firstly mentions Hazrat Abu Bakr, and then the caliphs in order. It can be deduced from it that Hazrat Abu Bakr was the leading one in virtuousness and also that Abdullah bin Abbas agreed with it.

Third: According to that hadith, the four caliphs are superior to all companions. And the degree of superiority between them is based on that order.

Fourth: The Companions of salaf deemed the companions in question superior to others according to the given order; however, they did not ever compare other companions in superiority. The problem of superiority emerged later. (18)

The order of their caliphate, their works and services during their caliphates and events that occurred during their caliphates can also be considered to be signs of their virtuousness.

After discussing this problem, at-Taftazani says: “Salaf (companions and tabiin) agreed on Uthman’s superiority over Ali and accepted their order of caliphate as it was.” (19) Then he explains how each of them was promoted to caliphate one by one. In his opinion, the caliphate of the four caliphs was the result of the consensus of Islamic scholars. Conflicts and wars which happened related to the caliphate of Hazrat Ali were not because of disagreement over his caliphate indeed, but because of the fault in deduction (of judgment; ijtihad).” (20)

As it is seen, Taftazani considers wars during the time of Hazrat Ali as the result of deduction and faults in deduction, like other ahl as-Sunnah scholars. It is not meant to criticize and oppose the companion here; conversely, it is meant to exalt him. Taftazani blames them for hypocrisy and heedlessness. He states that Hazrat Ali was right on his judgment and Muawiya was faulty in his judgment. Muawiya, who was faulty in his judgment, is not criticized or blamed with straying and hypocrisy but commemorated nicely as a mujtahid, because mujtahids will earn thawabs even though they are faulty in their judgments. A mujtahid who made a mistake in his judgment cannot be blamed for straying or hypocrisy. (21)

Badiuzzaman Said Nursi says that some Quranic verses point out to the four caliphs to come after the death of the Messenger of Allah, together with their order, and hints who they are by telling their most known features:

“Muhammad is the Prophet of God, and those who are with him are strong against unbelievers, [but] compassionate among each other. You will see them bow and prostrate themselves....” (surah-al-Fath)

Through telling of the elevated qualities and characteristics which were the reason for the

Companions being the most elevated of humankind after the prophets, the start of this verse describes through its explicit meaning the excellent qualities which would mark the class of the Companions. And through its implied meaning, the verse alludes to the Rightly-Guided Caliphs, who would succeed to the office of the Prophet (PBUH) after his death through the institution of the Caliphate, and gives news of the fine attributes which were what most distinguished each of them and marked them out. It is as follows:

“And those who are with him” alludes to Abu Bakr al-Siddiq, who was distinguished and famous for being among the Prophet’s special followers and party to his conversation, and again for entering among his special followers by being the first to die.

“While are strong against the unbelievers” points to Umar, who in the future would cause the countries of the globe to tremble at his conquests, and with his justice would descend on tyrants like a thunderbolt.

“And compassionate among each other” gives news of Uthman, who, in the future when the most serious dissension was being fomented, would sacrifice his own life and spirit out of perfect kindness and compassion so that the blood of Muslims should not be spilt, preferring to be martyred wrongfully while reading the Qur’an.

And so too, “You will see them bow and prostrate themselves [in prayer], seeking grace from God and [His] good pleasure” tells that with his complete worthiness to undertake the Caliphate and government, and his heroism, and his choosing perfect asceticism, worship, poverty, and frugality, and whose bowing and prostrating in prayer was corroborated by everyone, Ali (May God be pleased with him) was not responsible for his position in the future and the wars and strife in which he was involved, and that his intention and wish was for Divine favur.

The phrase, “This is their similitude in the Torah” makes predictions concerning the Unseen in two respects: It gives news of the qualities of the Companions mentioned in the Torah, which was as though the Unseen for an unlettered person like the Prophet (Upon whom be blessings and peace).

The sentence, “and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, [filling] the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them”, gives news of the Unseen in two respects:

The First is the prediction concerning the Companions in the Gospel, which was like the Unseen for the unlettered Prophet (PBUH).

At the start the Companions would appear to be few and weak, nevertheless they would burgeon like seeds, grow, thicken, and find strength. When they were about to be overwhelmed and smothered by the rage that this would cause the unbelievers, they would subjugate mankind with their swords and prove that the Prophet (PBUH), their leader, was the Ruler of the World. The verses express exactly the meaning of the above verses of Sura al-Fath.

Second Aspect: These sentences predict the following: the Companions certainly accepted the Pact of Hudaybiya out of their weakness and small number, but within a short time they so grew and acquired such strength and loftiness that, planted by the Hand of Power in the field of the face of the earth, they multiplied in most elevated, powerful, fruitful, and plentiful fashion. Especially in relation to the shoots of mankind at that time, which were short, weak, defective, and scant due to neglect and heedlessness. They would grow strong and cause glorious states to rage at them in envy, jealousy, and anger. Yes, the future verified this prediction in most brilliant fashion.

There is in this prediction the further following slight hint: it indicates through the word forgiveness that, although while praising the Companions’ excellent qualities they should have been promised the greatest rewards, in the future serious faults would arise among the Companions, due to strife. For forgiveness indicates the existence of faults. And at that time the thing most demanded by the Companions, the greatest bounty, would be forgiveness. (22)

The Hint about the Four Caliphs

In addition to this last verse of surah al-Fath which hints the caliphs to come after the Messenger of Allah, the verse “All who obey God and the Messenger are in the company of those on whom is the Grace of God, - of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! What a beautiful fellowship!” (al-Nisa, 69) also indicates the same truth.

This verse describes the people of the Straight Path and the groups of the Prophets, the caravan of the Veracious, the community of the Martyrs, the class of the Righteous, and those who follow them, who are those among mankind who truly receive the Divine bounties, and furthermore, explicitly pointing out the most perfect of those five groups in the World of Islam, it then indicates the leaders and chiefs of those five groups through mentioning their well-known attributes. In addition, with a flash of miraculousness giving news of the Unseen, it specifies in one respect those chiefs’ positions in the future.

Yes, of the Prophets looks explicitly to the Prophet Muhammad (Upon whom be blessings and peace), and the phrase the Veracious looks to Abu Bakr al-Siddiq (the Veracious). It also indicates that he would be second after the Prophet (Upon whom be blessings and peace), and first to succeed to his place, and be known with the special title of ‘Siddiq,’ and be seen at the head of all the veracious.

Then the Witnesses [or Martyrs] mentions Umar, Uthman, and Ali (May God be pleased with all of them) together. It indicates indirectly that the three of them would succeed to the Caliphate of the Prophet after ‘al-Siddiq,’ that the three of them would be martyred, and the merits of martyrdom added to their other virtues.

The Righteous alludes to distinguished persons like the Companions of the Bench, and of Badr and Ridwan.

While the explicit meaning of “And how goodly a company are these!” encourages others to follow them, and its implicit meaning, through showing the generation that succeeded them to be honoured and illustrious, alludes to Hasan (May God be pleased with him), who as the fifth Caliph affirmed the Hadith “After me the Caliphate will last thirty years” (23) -in order to show its great value despite its brief duration. (24)

And the word “goodly” in the Quranic verse which is translated as “And how goodly a company are these!” is “hasuna” in Arabic text. And in Arabic writing, Hassan and Hasuna are written in the same way.

As it is seen, there are many signs and hints pointing out to the Unseen, stated either explicitly or implicitly in the Quranic verses. They also hint in which order the four caliphs will be promoted to the caliphate.

Footnotes:

(1) Hashiyatu'l-Kestelli p. 177-178.

(2) ibid., p. 178.

(3) History of Islam, p. 172 ff.

(4) The Messenger of Allah declares Hazrat Umar’s piety by means of a dream. Sahihu'l-Bukhari, IV, 201.

(5) Hashiyatu'l-Kestelli p. 178.

(6) For hadiths about him, see Sahihu'l-Bukhari IV, 196 (those who were given the good news of Heaven), IV, 202 ff.

(7) Hashiyatu'l-Kestelli p. 178.

(8) Sharhu'l-Akaid p. 322.

(9) Sahihu'l-Bukhari IV, 207 (This is explained in the hadith related to the war of Khyber) Moreover, while on the war expedition to Tabuk, the Messenger of Allah (pbuh) stated that his position with him was like that of Moses with Aaron.

(10) See. Al-Maidah 5/55; at-Tabari, Muhibbuddin Ahmad b. Abdullah Zahairu'l-Uqba,

Cairo, 1357, p. 102 ff.

(11 Hashiyatu'l-Kestelli Ala Sharhi'l-Akaid p. 178.

(12) Sahihu'l-Bukhari IV, 195 (Fezai'l-Bab, 5).

(13) Sahihu'l-Bukhari IV, 196.

(14) Sahihu'l-Bukhari IV, 197; 204.

(15) Sahihu'l-Bukhari IV, 197.

(16) Sahihu'l-Bukhari IV, 203.

(17) For the word “adala”see al-Mu'jamu'l-Wasit p. 588; al-Mufradat p. 325.

(18) For the issue that Companions are more virtuous than all ummah and that four caliphs are more virtuous than the others, see al-Haytami, Ahmad b. Hajar, as-Sawaiqu'l-Muhriqa, p.

210, 213; Subulu's-Salam IV, 127 (witnesses/martyrs); Hashiyatu'l-Kestelli p.

(19) Hashiyatu'l-Kestelli , ala Sharhi'l-Aqaid p. 179.

(20) Hashiyatu'l-Kestelli 'ala Sharhu'l-Aqaid p. 180.

(21) See Sharhu'l-Aqaid p. 325, Hashiyatu'l-Kestelli 'ala Sharhu'l-Aqaid, p. 180-181.

(22)See. Nursi, The Flashes, p. 29-32.

(23) Tirmidhi, Fitan, 48.

(24)See. Nursi, The Flashes, p. 33-34.

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wisdomrays · 2 years

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The Messenger of God: Muhammad: Part 106

Verification: Part 1

The Companions strove to verify the Tradition's meaning. None of them lied, for their fear of Divine punishment was too great. However, reporters might have misunderstood the Tradition, missed an important point while receiving it from the Messenger, or interpreted it incorrectly. With no intention of opposing the Messenger, they exerted themselves to understand his true purpose and discussed what they received from him.

A woman once asked Caliph Abu Bakr if she could inherit from her grandchildren. He answered: "I have seen nothing in the Qur'an that allows this, nor do I remember the Messenger saying anything on this point." Mughira ibn Shu'ba stood up and said: "The Messenger allowed the grandmother to receive one-sixth (of the estate)." Abu Bakr asked Mughira if he could produce a witness to testify to this. When Muhammad ibn Maslama testified to it, Abu Bakr gave the woman one-sixth of her grandson's estate.

When the Messenger declared: "Those called to account for their deeds on the Day of Judgment by God will be ruined," 'A'isha asked: "What about the Divine declaration in the Qur'an: Then they will be called to account (for their deeds), and it will be an easy act of giving account'? The Messenger answered: "It is about presentation. Everyone will give account to God for their deeds. If those who did evil deny their evil deeds, God will inform them of their deeds. Such people will be ruined."

As recorded in Bukhari, 'Umar narrates:

I heard Hisham ibn Hakim pronounce some words of Surat al-Furqan somewhat differently from the way the Messenger taught me. I waited patiently until he had finished praying, and then asked him: "Who taught you such a recitation?" When he told me that he had learned it from the Messenger, I took him to the Messenger and explained the situation. The Messenger asked Hisham to recite the sura, which he did. The Messenger nodded, saying: "This is the way it was revealed to me." Then he asked me to recite, which I did. Again he nodded and said: "Thus it was revealed." He added: "The Qur'an is revealed in seven different ways. Recite it in the way easiest to you."

The Companions were so devoted to the Sunna that they would travel long distances to learn just one hadith. For example, Abu Ayyub al-Ansari traveled from Madina to Egypt to check one hadith's exact wording. Among those who had received it from the Messenger, only 'Uqba ibn Amir was still alive and living in Egypt. Abu Ayyub arrived in the capital city and, calling on its governor Maslama ibn Mukhallad, found a guide to take him to 'Uqba. When he found this Companion in a street, he asked him about: "Whoever covers (hides) a believer's defect in the world, God will cover his (or her) defects in the Hereafter." Being told by 'Uqba that his memory was correct, Abu Ayyub took his leave, saying: "I came just to ask about this hadith. I wouldn't like to make my intention impure [by staying] for some other reason."

As related in Bukhari, Jabir ibn 'Abd Allah traveled for a whole month just to receive a hadith directly from its narrator, 'Abd Allah ibn Unays. Finding 'Abd Allah, he said: "I've been informed that you relate a hadith that I didn't hear from the Messenger. Fearing that one of us may die before I learn it, I have come to you." Jabir learned the hadith and returned to Madina.

Such journeys continued throughout the following centuries. Sa'id ibn al-Musayyib, Masruq ibn Ajda, and others made long journeys to learn a single hadith or even to confirm a single letter of one hadith. Kathir ibn Qays relates that one such lover of knowledge traveled from Madina to Damascus to learn a single hadith from Abu al-Darda'. The Tabi'un exhibited the same degree of caution as the Companions when narrating a Tradition. As stated by A'mash, they would prefer the sky to collapse on them than to add so much as a wrong vowel to a hadith.

The Ahl al-Sunna wa al-Jama'a agree on the Companions' absolute truthfulness. However, after internal conflicts broke out among the Muslims, the Tabi'un began to scrutinize whatever hadiths they heard and to inquire about their narrators' truthfulness. Muhammad ibn Sirin says: "Before, we didn't ask about the narrators. But after the internal conflicts broke out, we began to ask."

People of weak character and ungrounded faith fabricated Traditions to promote their sectarian beliefs. The Nasiba (the Umayyads and their supporters who opposed 'Ali) forged Traditions in favor of 'Uthman and Mu'awiya and against 'Ali, and the Rafidites (Shi'a extremists) forged Traditions against 'Uthman and Mu'awiya and for 'Ali. This caused meticulous, truth-seeking scholars to undertake a detailed and careful examination of each reported hadith and its narrators' character. Abu al-'Aliya says: "We were no longer content with what was reported to us from a Companion. We traveled to receive it directly from the Companion or Companions who had narrated it, and to ask other Companions who knew about it."

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holyhousehold786 · 2 years

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Why did Messenger of Allah (saws) convey the wilayah of Ali Ibn Abi Talib at Ghadeer not during Hajj.?? This post is for those who accept Wikayah of Ali Ibn Abi Talib ♥️

Raising an objection is not a problem per se because all objections have been replied multiple times through authentic Shia as well as non-Shia books to prove the veracity of the incident.

First Reply ♥️

Hadith Yaum al-Daar or Da’wat Dhu al-Asheerah where the Noble Prophet (s.a.w.a.) said: “Surely he is my brother, my vicegerent, my Caliph among you. So, listen to him and obey him.

(Tarikh Tabari, vol. 2, p. 321)

In the Battle of Badr, Imam Ali (a.s.) was the standard bearer of the army of Muslims

In the Battle of Ohod, the Holy Prophet (s.a.w.a.) said about Imam Ali (a.s.): “He is from me and I am from him.

(Tarikh Tabari, vol. 2, p. 514; Kanz al-Ummaal, vol. 5, p. 733, H. 14242)

(Sahih Bukhari, Book 68, p. 438)

Second Reply ♥️

Third Reply ♥️

The selection of a place for the announcement was very crucial. Johfa was a place right in the middle of a scorching desert and a place unsuitable for inhabitation as well.

Moving away from the routine meant that the location and climatic conditions would make it impossible for people to forget this announcement and leave no excuse for anyone on the Day of Resurrection.

Fourth Reply ♥️

Fifth Reply ♥️

So, these questions and objections raised now really have no meat and are raised merely in the hatred for Shias and enmity for Ameerul Momineen Imam Ali Ibn Abi Talib (a.s.).

Sixth Reply ♥️

Conclusion 🍀

Divine revelation is not subject to human whims concerning its origin and method of revelation because its role is to guide people.

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loverandservantoftheahlulbayt · 7 months

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🍃🕊🍃 Question 22: The Original Sin of Adam and Eve

Question: Did Adam commit a sin? What about the question of the infallibility of the Divinely sent prophets?

🍃 Brief Answer

In reply to the above question, three issues must be examined. However, it is necessary to note the fact that the absolute infallibility of the infallibles (ع)—i.e., the prophets and the Imams—is the consequence of their luminous and lofty spiritual and existential stations in the order of existence. They are the hidden rays of Divine effusion; the perfect manifestations and the clear signs of the Beauty and Majesty of the Truth. The clay of their bodies and the form of their souls were moulded by both of the Divine arms—i.e., Divine Beauty and Majesty—and so they were taught the reality of the Divine Names and Attributes in pre-eternity in the world of the Unseen. They have always enjoyed the friendship of God, the Exalted; they see themselves in the perpetual presence of God, and it is precisely this sense of presence that precludes the committing of sin, although they are still capable of it.

As regards the question of the infallibility of the prophets (ع), there are conflicting views among Muslim sects. However the main positions can be organized into five groups:

1. The prophets (ع) are infallible vis-à-vis the major sins but might commit the minor sins. Moreover, they are bestowed with infallibility at reaching adulthood. This is the view espoused by the majority of the Mu’tazilites.

2. They are infallible vis-à-vis the deliberate perpetration of sin but are prone to the inadvertent commission of sin. Moreover, the prophets are bestowed with infallibility after being appointed to prophethood. This view is held by Abu ‘Ali Jiba`i.

3. The prophets are infallible vis-à-vis all sins except those committed inadvertently. They will, however, be punished for such sins, although the common folk are not liable in such cases. This discrepancy is due to the height of the prophets’ spiritual station. This view is embraced by Nazzam and those who follow his school of thought.

4. Prophets are susceptible to the commission of sin, any type of sin, whether major or minor, and whether intentional or unintentional. This is the view embraced by Hashawiyyah and a number of the traditionalists (ahl al-hadith).

5. Prophets are absolutely infallible in regard to all types of sin, whether major or minor, and whether intentional or unintentional. This is the view espoused by the Imamiyyah, the Shi’ites. According to the Shi’ite school of thought, the prophets are endowed with infallibility even before they are appointed to prophethood. The only negative deed that they might perform is acting in opposition to what is encouraged (but not mandatory) or what is more meritorious.

The Imamiyyah support their belief by a number of arguments, three of which will be mentioned here.

1. If they were to commit sins that would indicate their inferiority to the lowest of people, as the knowledge which they possess of the Creator is not available to others. Hence, considering the knowledge which has been bestowed to them regarding Allah (awj) and the reality of sin and disobedience to the command of the Lord—if they were to sin, they would be the most sordid of sinners.

2. The commission of sin by the prophets would pose a dilemma to the believers. For, as Divine messengers they aught to be obeyed, but as sinners, their obedience would not be permissible. Thus such a scenario would entail the coincidence of obligation and prohibition, i.e., the concurrence of two opposites, which is impossible.

3. The purpose of the Divine mission of the prophets is to serve as exemplars to be obeyed, to instruct their societies, and to dissuade the believers from sin. If the commission of sin be possible for the prophets that would translate into their people’s lack of trust in them—a trust which is necessary in order to advance their mission, hence defeating the purpose of their mission. And such is unbecoming and thus impossible in respect to the Wise Lord.

The infallibility of the prophets and the Imams (ع) derives from their complete knowledge and direct witness of the unseen realities (which is due to their Divinely inspired theoretical intellects) which prevents them from committing sin (and this aspect can be attributed to their Divinely reinforced practical intellects). In this light it becomes clear that their infallibility is a volitional matter due to their Divine knowledge of what is permissible and what is not and of vice and virtue.

The second issue is the location of Adams’s (ع) residence prior to his banishment to earth. Was it the promised Paradise of the Hereafter or a terrestrial heaven? Some are of the opinion that it was the promised Paradise. Although Paradise does not accommodate obligation, but this does not pose a problem in the case of Adam and Eve (ع), for the eternal residence in Paradise is the result of acquired eligibility, which was lacking in their case.

But there are several problems with this view. Firstly, if he resided in Paradise which does not accommodate obligation, then why does the Qur`an state that he disobeyed Allah (awj)? And how was Satan capable of disobedience? Secondly, if it were Paradise, then Satan would not have had access to it? Thirdly, the consumption of all the bounties of Paradise is permissible and Allah (awj) does not prohibit anything there, while Adam (ع) had been prohibited from eating the fruit of the forbidden tree.

Therefore, it seems that the correct view is that he was in a terrestrial paradise. This view is actually substantiated by hadiths which specify that it was a garden in this world, pointing out that Adam and Eve (ع) would even witness the setting of the sun and the moon. There are however contradicting hadiths indicating that the place of their residence was in a heavenly location. This contention is corroborated by the usage of the word hubut in speaking of the banishment, which denotes descending from a higher level to a lower level.

The third issue is in regard to Adam and Eve’s (ع) deed: whether they committed a sin or not? There are three positions on this question, two of which are the more important. The first position is that, firstly, it was a minor sin, and secondly, it preceded Adam’s (ع) prophethood, and hence the station of prophethood was not violated. Several reasons have been cited in support of this position, among them: the verses that deal with this issue clearly indicate the sinful nature of the deed, for the word ‘isyan occurs in them, which in the Qur`an is employed only in the sense of sin. Moreover, there is no reason to believe that the command addressed to Adam prohibiting the consumption of the fruit in question (“la taqraba”) was an advisory warning. And furthermore, it does not make sense that Adam (ع) repented on account of disregarding an advice.

The other position—which seems to be the correct one of the two—is that Adam (ع) was in fact a prophet when committing the deed in question, for Jibra`il would visit him and the visitation of Jibra`il indicates prophethood, for he does not visit anyone but prophets. This point is strengthened by the fact that Allah (awj) taught Adam (ع) all the “names” and it was only he that knew them and not even the angels had that knowledge. On that account, Adam (ع) was appointed teacher to the angels, bestowing to them the knowledge of the “names”. All these incidents were prior to Adam’s (ع) eating from the forbidden tree. Hence, it can be inferred that Adam (ع) was in fact a prophet when he committed the deed in question.

The problem is that according to the Shi’a school of thought, prophets are absolutely infallible and are even free of minor sins. Thus, the prohibition must be interpreted as an advisory warning and so Adam’s (ع) guilt was neglecting that which was more meritorious. But since prophets are at a high station of Divine knowledge, they are guilty even in the case of neglecting what is more meritorious. This is witnessed also in the stories of Yunus (ع) (when he became angry with his tribe and lost all hope in guiding them and so abandoned them without asking permission from Allah (awj), whereat Allah (awj) confined him to the belly of a whale, where if he had not become contrite and repented, he would have remained till the Day of Judgment)1 and Yusuf (ع) (when he sought help from an inmate instead of Allah (awj) for deliverance from prison).

Although it should be noted that neglecting the more meritorious of deeds does not warrant punishment in the case of the ordinary people, for “The righteous deeds of the good folk are the sins of those brought nigh to Him.” It is for this reason that the midnight prayer was obligatory for the Prophet while it was an encouraged act for everyone else. It is thus that the laypeople’s performance of rituals, which is fraught with distraction and negligence, is inappropriate in the case of the prophets of Allah (awj).

According to this position, ‘isyan must be construed as “opposing the word of the Lord”. “Word” could either apply to what is obligatory or otherwise something just encouraged. Hence, the claim that the usage of ‘isyan in the sense of ignoring that which is encouraged is inaccurate loses ground. Furthermore if in fact ‘isyan literally denotes disobeying a command, in this case because of the presence of irrefutable proofs it must be interpreted accordingly.

The word ghawa in the verse in question2 denotes harm and loss, for if Adam (ع) had abstained from eating from the forbidden tree, he would have deserved a great reward. And repentance in his case was not for redressing a sin, rather for a deed that was unbecoming of his status. This must be complemented by the fact that repentance is not always for rectifying a sin. It is, however, always efficacious in severing the chains of bondage to other than Allah (awj), thus meriting a great reward, although one might not be sinful.

But as regards to why he was not banned from consuming the forbidden tree after banishment or as to whether he regained his original status, first the meaning of the “tree” and its consumption must be understood. There are two possibilities as to the meaning of the “tree”: It was either a concrete plant—such as wheat, fig, camphor, etc.—or a spiritual reality. In the latter case, it could not have been the “tree of knowledge” as some have contended, for he was the most knowledgeable creature after Allah (awj), to the extent that he became the teacher of the angels.

Another possibility is that it was the tree of jealousy, which would have to be understood as an inclination toward a positive thing owned by someone else, not the prevalent form of jealousy, for it would be in conflict with the status of prophethood. It has been suggested that his jealousy was in seeing the status of the Prophet of Islam, ‘Ali, Fatima, Hasan, and Husayn (ع) and realizing his inferiority. This is a more likely possibility as jealousy is even now a detestable trait condemned by God. It has been stated in a hadith that jealousy devours one’s faith even as fire consumes a cotton ball.

If however the “tree” refers to a concrete tree, it must be said that it is not wrong for the ruling on a subject to be different in differing times and locations. For instance, in the very early years of Islam, Muslims were directed to pray facing Jerusalem. That changed later on and they were commanded to pray facing the Ka’bah.

Or consider the case of consuming the corpse of an animal not slain according to the prescribed rite, where in normal circumstances it is forbidden while it has been allowed—or depending on the case obligated—in the case of an emergency to save a starving person from death. To turn back to the story of Adam (ع), eating from the forbidden tree was prohibited in that particular time and place but permissible at other times and locations. Furthermore, if Adam (ع) was banished to earth, it was as the direct result of eating from that tree, and so that deed was injurious only in the celestial realm and not on earth.

We would like to close this essay by noting that if the dear readers are interested; this topic can be pursued at a higher level.

🍃 Detailed Answer

In order to arrive at the answer, a few preliminary points must be considered. It must first be pointed out that the Divine prophets and their deputies enjoy lofty spiritual and existential stations in the order of existence. They are the hidden rays of Divine effusion; the complete manifestations and clear signs of the Beauty and Majesty of the Truth. The clay of their bodies and the forms of their souls were moulded by the might of both of the Divine arms—Beauty and Majesty—and were taught the reality of the Divine Names and Attributes in the pre-eternal world of the Unseen.

The second point that must be addressed is in regard to the question of infallibility. There are a range of views in this regard, among them:

1. They are infallible vis-à-vis the major sins but are vulnerable to the minor sins;

2. They are vulnerable to both major and minor sins;

3. They do not commit sins intentionally but may do so by mistake;

4. They are absolutely infallible.

The final view, which is the correct one, is that of the Shi’a and is supported by a variety of reasons, one of which is that if they were vulnerable to sin, it would defy the purpose of their mission, for in that case the masses would not be willing to trust and follow them; such a scenario runs contrary to the wisdom of the Omniscient Lord.

Now the cause of their infallibility is their all-encompassing knowledge of obedience and disobedience, of what is permitted and what is forbidden, and generally speaking of vice and virtue (or in a word, their theoretical intellect) that keeps them from sinning (which is carried out by the faculty of the practical intellect).

A relevant question in the context of Adam’s (ع) sin is where Adam (ع) resided before banishment. It could not have been the promised Paradise; for, firstly, as asserted in the Divine Text leaving Paradise is not possible; secondly, Satan is not allowed in Paradise, and finally, there are no restrictions on the consumption of any fruit in Paradise.

The last point meriting mention in this context is in regard to the nature of Adam’s (ع) error. One of the posited explanations is that it was not a sin but a neglect of what was more meritorious (tark awla); for, firstly, prophets are infallible; secondly, considering the lofty station of the prophets, it would not be inappropriate for them to be upbraided on account of neglecting what is more meritorious—hence, the adage, “The righteous deeds of the good folk are the sins of those brought nigh to Him;” thirdly, neglecting the more meritorious has in fact occurred among the prophets—as in the story of Yunus (ع)—and so is a likely possibility.

But as to the question of why Adam and Eve (ع) were not forbidden from the consumption of the forbidden fruit on earth as they were in the Garden of Eden, there are several possible explanations. It is possible that the forbidden tree was an actual tree, a plant, the consumption of which entailed banishment from the heavenly life that they were enjoying, and as such there would have been no reason for the prohibition of that tree on earth. And as elucidated in the appropriate place, religious directives vary based on location, time, and other particular circumstances.

Another possibility is that the tree in question was a spiritual reality. In this case, that tree was either the tree of knowledge, which is of course not defensible as it is contradictory to definitive Qur`anic and traditional principles. For, as related in the Qur`an, Adam (ع) was not only not restricted in the acquisition of knowledge but in fact he was taught all the “names” thus becoming the teacher of the angels.

Another possibility is that the tree is a metaphorical allusion to the trait of envy. Of course since Adam (ع) was a messenger of God, the envy in question should be construed as a sort of longing, possibly a longing for the spiritual station of the Prophet of Islam, ‘Ali, Fatima, Hasan, and Husayn (ع). Also in this context it may refer to the condemnation of jealousy before entering this world.

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 Sources 🍃🕊🍃

1. Surat al-Anbiya (21), (Verse 87)

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنتُ مِنْ الظَّالِمِينَ

2. Surat Taha (20), (Verse 121)

فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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atbaa-as-salaf · 2 years

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When Imam Malik - may Allah shower blessings on him - was asked:

﴿ ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ (٥) ﴾ طه: ٥

“Ar-Rahmaan (The Moet Beneficent, Allâh), Istawâ (rose over) the (Mighty) Throne”,

“how” did he Istawaa? He said, “The Istiwaa (rising over) is known, the ‘how’ is unknown; but believing it is obligatory and asking about it is Innovation (in the religion).”*

* Reported by Al-Laalkaaee in Sharh Usool I’tiqaad Ahl as-Sunnah (664), Al-Bayhaqee in Al-Asmaa was-Sifaat (408), ad-Daarimee in Ar-Radd ‘alaa al-Jahmiyyah (no. 104) and others. The great scholar of hadith, Ibn Hajar graded the chain “Good” in al-Fath (13/500). Refer to: Majmoo’ al-Fataawah (5/282).

Book: Explanation of Al-Aqeedat Al-Waasitiyyah - شرح العقيدة الواسطية

Explanation by: ash-Shaykh, Dr., Saalih al-Fawzaan

Published by: Dar Makkah international

Translated by: Abu Naasir Ibrahim Abdur-Rauf

Page: 20

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lifeofresulullah · 1 year

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The Life of the Prophet Muhammad (PBUH): Calling the Tribes to Islam, the Allegiances of Aqaba and Migration to Madinah

Ashab As-Suffa

It was when the Qiblah was not yet changed to the Kaaba.

Shade and shelter were built from date branches next to the northern wall of the Masjid an-Nabawi. This was named “suffa”. Muslims staying there was therefore named “Ashab as-Suffa (Suffa Companions)”.

The ones who got married would leave the suffa but others would join to take their place.

These unique companions were occupied neither with trade nor craft. Their living was provided by the Supreme Messenger and wealthy companions. Hazrat Abu Huraira, who was one of the outstanding students at suffa, expressed this situation very well in response to those who found the fact that he narrated a lot of hadiths strange: “Do not find that I have narrated too many hadiths strange! As our immigrant brothers were occupied with trade-in bazaar and Ansar brothers with agriculture in gardens and fields, Abu Huraira was memorizing the Prophet’s blessed advice.

The Prophet’s Close Relationship with Ashab as-Suffa

The Supreme Messenger was closely interested in both the education and needs of Ashab as-Suffa. He always sat with them, talking with them and listening to their needs. And sometimes he reminded them that their studies are important and blessed to the utmost degree, saying to them: “If you knew what is being prepared for you in the Hereafter, you would like your poverty and needs to increase!”

The Honorable Messenger himself tried to meet their needs. When necessary, he would put his household’s needs on the back burner.

The Supreme Messenger would ask: “Is it alms or gift?” when he was given something.

One day, a man brought a plate of dates. He asked the man: “Is it alms or gift?

They would not Miss a Preach or Speech of the Prophet

Abu Huraira Narrates

Abu Huraira, a good student of suffa, which was a foundation of knowledge, narrates an event about themselves:

“I was lying face down, because of starvation. And sometimes I tied a stone on my stomach.

“One day, I sat down on a path where people came and went. At that time, the Messenger of Allah was passing by. He understood my situation and called out to me: “O Abu Huraira!”

“‘Yes, o the Messenger of Allah!’ said I.

“‘Come on here!’ he said.

“We went together. He entered the house. I asked for permission to enter, too. They permitted and I entered. He found a jug full of milk.

“‘Where did this come from? Asked him.

“‘Such and such person gave it as a gift’ said they.

“Then, ‘O Abu Huraira! Go to Ashab as-Suffa, tell them to come here! Ordered him.

“Ashab as-Suffa were guests of Islam. They had no family, no money and no house. When the Messenger of Allah was given a gift, he would share it between himself and them. He would send all of the alms which were given to him to be given to the ashab as-suffa and would not take anything from it for himself.

“I went and called them. They came and sat after being permitted.

“The Prophet (pbuh) said: ‘Abu Huraira, take the jug and offer them milk’

“I took the jug and started to give them the milk. Each of them, one by one, took the jug and drank until he was full and then passed it to the next person.

“‘Yes, the Messenger of Allah, I said.

“‘Only you and I did not drink milk! said he.

“‘Yes, the Messenger of Allah, I said.

“‘Sit down and drink, he said. I sat down and drank.

“‘Drink some more, he said. I did. He insisted that I should drink more. ‘More, more!’ he said. At last, I said: ‘I swear by Allah Who has sent you with the true religion that I am too full to drink any more!

“‘Then give met he jug, he said. I did. He gave thanks to Allah. Then he said the “basmalah” and drank the rest.”

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