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Commentary of some quranic verses (that usually used by shia's in their polemic)

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Allah Taala said in sura ash-Shura:

ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ {23}

[Shakir 42]
That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.


Rafida claim that this verse revealed about ahlul-bayt (r.a). But that's not true.


Buhari narrated in "Saheh":
Narrated Ibn Abbas: That he was asked (regarding): "Except to be kind to me for my Kinship with you.' (42.23) Said bin Zubair (who was present then) said, "It means here (to show what is due for) the relatives of Muhammad." On that Ibn Abbas said: you have hurried in giving the answer! There was no branch of the tribe of Quraish but the Prophet had relatives therein. The Prophet said, "I do not want anything from (you ) except to be Kind to me for my Kinship with you."

Ibn Katheer said in his commentary:
[قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى]
(Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.'') means, `say, O Muhammad, to these idolators among the disbeliever of Quraysh: I do not ask you for anything in return for this message and sincere advice which I bring to you. All I ask of you is that you withhold your evil from me and let me convey the Messages of my Lord. If you will not help me, then do not disturb me, for the sake of the ties of kinship that exist between you and I.' Al-Bukhari recorded that Ibn `Abbas, may Allah be pleased with him, was asked about the Ayah:
[إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى]
(except to be kind to me for my kinship with you.) Sa`id bin Jubayr said, "To be kind to the family of Muhammad.'' Ibn `Abbas said, "No, you have jumped to a hasty conclusion. There was no clan among Quraysh to whom the Prophet did not have some ties of kinship.'' Ibn `Abbas said, "Except that you uphold the ties of kinship that exist between me and you.'' This was recorded by Al-Bukhari. It was also recorded by Imam Ahmad with a different chain of narration.

Suyoote in "Durr al Mansoor" wrote:
وأخرج أحمد وعبد بن حميد والبخاري ومسلم والترمذي وابن جرير وابن مردويه من طريق طاوس، عن ابن عباس - رضي الله عنهما - أنه سئل عن قوله ‏{‏إلا المودة في القربى‏}‏ فقال سعيد بن جبير‏:‏ - رضي الله عنه - قربى آل محمد، فقال ابن عباس‏:‏ - رضي الله عنهما - عجلت أن النبي صلى الله عليه وسلم لم يكن بطن من قريش، إلا كان له فيهم قرابة، فقال‏:‏ ألا أن تصلوا ما بيني وبينكم من القرابة‏
"Repoted y Ahmad, Abd ibn Khumayd, Buharee, Moslem, Tirmizi, ibn Jareer, ibn Mardaveyh via Tawus from ibn Abbas, may Allah be pleased with both of them, that he (ibn Abbas) was asked about "Except to be kind to me for my Kinship with you.' (42.23) Said bin Jubayer (who was present then) said, "It means here (to show what is due for) the relatives of Muhammad ." On that Ibn Abbas said: you have hurried in giving the answer! There was no branch of the tribe of Quraish but the Prophet had relatives therein. (The Prophet) said, "I do not want anything from (you ) except to be Kind to me for my Kinship with you."
Source: "Durr al mansoor" 42.23

This narration is mutaffakun alayh. That's highest status of reliability in moslems view.

References for this narration is enough for us, but i want add some more references. This narration was also reported by:

1) Abu Muhammad Husayn ibn Masood Bagave (d 516 h) in "Maalamul tanzeel":
أخبرنا عبد الواحد بن أحمد المليحي، أخبرنا أحمد بن عبد الله النعيمي، أخبرنا محمد بن يوسف، حدثنا محمد بن إسماعيل، حدثنا محمد بن بشار، حدثنا محمد بن جعفر، حدثنا شعبة، عن عبد الملك بن ميسرة قال: سمعت طاووسا عن ابن عباس-رضي الله عنهما-أنه سئل عن قوله: "إلا المودة في القربى"، قال سعيد بن جبير: قربى آل محمد صلى الله عليه وسلم، فقال ابن عباس رضي الله عنهما: عجلت، إن النبي صلى الله عليه وسلم لم يكن بطن من قريش إلا كان له فيهم قرابة، فقال: إلا أن تصلوا ما بيني وبينكم من القرابة
Source: "Maalamul tanzeel", Darul Tayiba, 4-th edition, 1417 h, vol 7, p 190

2) Abul Fadl Muhammad Aloose in "Ruhuul maani" :
أخرج أحمد والشيخان والترمذي وغيرهم عن ابن عباس أنه سئل عن قوله تعالى : إلا المودة في القربى فقال سعيد بن جبير : قربى آل محمد صلى الله تعالى عليه وسلم فقال ابن عباس : عجلت أن النبي عليه الصلاة و السلام لم يكن بطن من قريش إلا كان له فيهم قرابة
Source: "Ruhuul maani" 25/30 Darul ihya turuthal arabe. Beirut. With reference to Ahmad, Buhare, Muslim, Tirmizi.

3) Muhammad Ale Shawkane in "Fatkh al gadeer" 4/762, with the same references like Suyote:
وأخرج أحمد وعبد بن حميد والبخاري ومسلم والترمذي وابن جرير وابن المنذر وابن مردويه من طريق طاوس عن ابن عباس أنه سئل عن قوله : { إلا المودة في القربى } قال سعيد بن جبير : قربى آل محمد قال ابن عباس : أعجلت أن النبي صلى الله عليه و سلم لم يكن بطن من قريش إلا كان له فيهم قرابة

4) Ibn Hibban in "Saheeh" with authetic chain in accordance to standarts of Buhare:
6262 - أخبرنا الفضل بن الحباب قال : حدثنا مسدد بن مسرهد عن يحيى القطان عن شعبة عن عبد الملك بن ميسرة قال : سمعت طاووسا قال : سئل ابن عباس : عن هذه الآية { قل لا أسألكم عليه أجرا إلا المودة في القربى } فقال سعيد بن جبير : قربى محمد ؟ قال ابن عباس : عجلت إن رسول الله صلى الله عليه و سلم لم يكن بطن من قريش إلا كان له فيهم قرابة فقال : ( إلا أن تصلوا ما بيني وبينكم من القرابة )
قال شعيب الأرنؤوط : إسناده صحيح على شرط البخاري
Source: "Saheeh ibn Hibban" second edition, Muasasat Risala-Beirut 1414 h

5) Abul Fadl Noore in "Musnadu jamee" with reference to Buhare, Tirmizi, Nasai:
6857- عن طاوس عن ابن عباس رضى الله عنهما أنه سئل عن قوله (إلا المودة فى القربى) فقال سعيد بن جبير قربى آل محمد صلى الله عليه وسلم فقال ابن عباس عجلت ؛
إن النبى صلى الله عليه وسلم لم يكن بطن من قريش إلا كان له فيهم قرابة فقال إلا أن تصلوا ما بينى وبينكم من القرابة


6) Abu Abdullah Ahmad ibn Hanbal Ash-Shaybane in "Musnad" via two chains:
2024 - حدثنا عبد الله حدثني أبى ثنا يحيى عن شعبة حدثني عبد الملك بن ميسرة عن طاوس قال أتى بن عباس رجل فسأله وسليمان بن داود قال أخبرنا شعبة أنبأني عبد الملك قال سمعت طاوسا يقول : سأل رجل بن عباس المعنى عن قوله عز و جل { قل لا أسألكم عليه أجرا إلا المودة في القربى } فقال سعيد بن جبير قرابة محمد صلى الله عليه و سلم قال بن عباس عجلت ان رسول الله صلى الله عليه و سلم لم يكن بطن من قريش الا لرسول الله صلى الله عليه و سلم فيهم قرابة فنزلت { قل لا أسألكم عليه أجرا إلا المودة في القربى } الا ان تصلوا قرابة ما بيني وبينكم

Shuayb Arnaut said:
الإسناد الأول صحيح على شرط الشيخين والثاني صحيح على شرط مسلم
"First chain saheeh in accordance to shaykhan (Buhare and Moslem), second in accordance to Moslem".
Source: "Musnad" Muasasah Qurtuba-Qaheera.

:wasalam:

Code:
http://forums.islamicawakening.com/f43/commentary-some-verses-12077/#post101155



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Allah Taala said in sura Al Ahzab:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا {33}
[Shakir 33]
And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

Ibn Kasir in his commentary (6/410) wrote:
حدثنا علي بن حرب الموصلي، حدثنا زيد بن الحباب، حدثنا حسين بن واقد، عن يزيد النحوي، عن عكرمة عن ابن عباس في قوله: { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قال: نزلت في نساء النبي صلى الله عليه وسلم خاصة.

"Reported Ali ibn Harb Mausuli, from Zyed ibn Habab, Husayn ibn Vakad, Yazeed Nakhu, from Ikrima, from ibn Abbas, that he said about this verse: "O people of the House! and to purify you a (thorough) purifying" ---"it was revealed concerning to wifes of prophet (pbuh)".

Zahabi transmitted it in "Siyar alamun mubala"2/221 such narration from ibn Abbas (r.a) and said: "Chain is saleeh".

This narartion was also reported by Mahmud Aloose in "Ruhul maane" with reference to ibn Abi Khateem, ibn Athakeer:
أخرج ابن أبي حاتم . وابن عساكر من طريق عكرمة عن ابن عباس رضي الله تعالى عنهما نزلت { أنما يريد الله } الخ في نساء النبي صلى الله عليه وسلم خاصة
Source: "Ruhul maane" 16/111.

Ibn Athaker reported it in "Tareeh madinatool dimashk" 69/150:
أخبرنا أبو القاسم بن السمرقندي أنا أبو الحسين بن النقور أنا أبو طاهر المخلص نا عبد الله بن محمد بن زياد نا علي بن حرب نا زيد بن الحباب حدثني حسين بن واقد عن زيد النحوي عن عكرمة عن ابن عباس " إنما يريد الله ليذهب عنكم الرجس أهل البيت قال نزلت في أزواج النبي ( صلى الله عليه وسلم ) خاصة

Suyoote in "Durr al mansur" reported same narration also with reference to ibn Abi Khateem, ibn Athkeer:
وأخرج ابن أبي حاتم وابن عساكر من طريق عكرمة رضي الله عنه عن ابن
عباس رضي الله عنهما في قوله إنما يريد الله ليذهب عنكم الرجس أهل البيت قال : نزلت في نساء النبي صلى الله عليه و سلم خاصة

And he also reported:
وأخرج ابن مردويه من طريق سعيد بن جبير رضي الله عنه عن ابن عباس رضي الله عنهما قال : نزلت في نساء النبي صلى الله عليه و سلم
"Ibn Mardaveyh reported via Saed ibn Jubayr, that ibn Abbas said (about this verse): It was revealed about prophet's woman".
Source: "Durr al mansur" 6/603, Darul Fikr-Beirut 1993 m.

Rafida use this verse as a "proof" of infallibility of ahlel-bayt.
They say that word: يُطَهِّرَكُمْ Yutahhirakum, means Allah clean ahlel-bayt from all possible mistakes and sins. So, we would like to say then that each moslem is infaliable also.
Allah Taala said in surah al-Maida:
يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُواْ وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاء أَحَدٌ مَّنكُم مِّنَ الْغَائِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ اللّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَـكِن يُرِيدُ لِيُطَهَّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ {6}
[Shakir 5]
O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.

So? What's the difference?

1) From surah al-Ahzab: Allah only desires to keep away the uncleanness from you

2) From surah al-Maida: Allah does not desire to put on you any difficulty, but He wishes to purify you

On other hand we have narration that 33 verse was revealed especially about 5 people. Prophet (pbuh) Ale (r.a), Fatima (r.a), Hasan (r.a), Husayn (r.a).

It was reported from Abu Saed al-Hudre (r.a), via Atiya Awfe. Ibn Ade in "Kamil fi duafa" 6/496 said narration is munkaar.
Atiya Awfe is weak shia narrator. He was discredited by majority of ulama of hadeeth.
Ibn Qaysaranee in "Zahairatul huffaz" 5/2479 discredited other narrator of this hadeeth. Katheer ibnal Nawa.

And Heythami transmitted in "Majmauz zawaid" 9/170 and said: "Chain contain Bakeer ibn Yahya ibn Zabban, and he's weak".

Also refer:
Code:
http://islamistruth.forumotion.com/sahaba-ra-ahle-bayt-ra-f6/prophets-wives-were-among-ahlul-bayt-t8.htm

:wasalam:



Last edited by Admin on Thu Feb 04, 2010 2:27 pm; edited 2 times in total

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bismillah

Allah Taala said in sura maidah:

verse 6:
يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُواْ وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لاَمَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُواْ مَاءً فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ اللّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

[Pickthal 5]
O ye who believe! When ye rise up for prayer, wash you faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.


Shia(Shi'ites) claim that this verse revealed about wiping feet up to ankles but not for washing feets upto ankle!! But it is not true.


Now let us examine what is reality..

We need this part in the surah maidah verse 6:
فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ

Here transliteration (of arabic in english words):
faighsiloo wujoohakum waaydiyakum ila almarafiqi waimsahoo biruoosikum waarjulakum ila alkaAAbayni


The main question, how to read? Waarjulakum like in Quran? Or waArjulikum like shia wants?

So due to correct reading is "wa Arjulakum" then in this case we should to wash the feet as it is "ma'toof" on "Wujoohakum"

And if we move on further argument:
The Qur'an we see uses the word "wa Arjulakum" yet you guys(shia) wipe off your feet based on the fact that the word in the Qur'an is "wa Arjulikum". Now, having said this we are faced with two options:

1- The current word in the Qur'an (wa Arjulakum) is correct, and therefore feet must be washed as faces must be washed.

2- The current word in the Qur'an is incorrect, and originally it was (wa Arjulikum), and therefore feet must be wiped off just like the heads.

If you go with option 1, then you must agree with AhluSunnah and wash your feet.
If you go with option 2, then you must agree with our charge that the Shi'ites believe in the distortion of the Qur'an.


The Shi'ites' argument for wiping off the feet is that the word must be (wa Arjulikum) as it is ma'toof on the word (Biru'oosikum). We AhluSunnah say it is (wa Arjulakum) as apparant in the Qur'an, and it is ma'toof on (Wujoohakum).

The Shi'ites for centuries have based their ruling of wiping off their feet on the fact that the word is recited (wa Arjulikum).

As such, how do you look at this issue? Because if the word is "as is", then the (Nasb) refers to the verb washing (faghsiloo فاغسلوا). Unless we go by the Shi'ites charge, that the Sahabah have changed and altered the Qur'an, there is no logical explanation to wiping off the feet if you base it on the word as it exists in the Qur'an.

And here proof that correct one is our reading.

The Messenger [saw] said: “al-Muslimoona inda shurootihim” meaning, Muslims stand firm by their words (conditions).

“Narrated Ghalib b. al-Huzail, I asked Abu Ja’far [as] about His saying: (وامسحوا برؤوسكم وأرجلكم إلى الكعبين) is it with khafdh (kasra) or nasb (fat-ha), he replied: it is with khafdh (kasra).

[Sources: Tafseer al-Ayyashi, Al-Ayyashi al-Samarqandi, vol.1, p. 330
Tafseer al-Saafi, al-Faydh al-Kashaani, vol.2, p.16
Al-Hadaa’iq al-Naadhira, al-Muhaqqiq al-Bahraani, vol.2, p.289 & vol.8, p.104.
Jawaahirul-Kalaam, al-Sheikh al-Jawahiri, vol.2, p.207
Kitaab al-Tharah I, Sayyid Galbaygani p. 89
Fiqhul-Saadiq [as], Sayyid Muhammad Sadiq al-Ruhani, vol.1, p.277
Tahtheeb al-Ahkaam, al-Sheikh al-Tusi, vol.1, p.71
Wasaa’el al-Shi’a, al-Hur al-‘Aamili, Chapter 25, Narration # 1097, 1099
Mustadrak al-Wasaa’el, al-Mirza al-Nuri, Chapter 23, Narration # 1/712, 1/714
Al-tafseer al-Asfaa, al-Faydh al-Kashaani, vol.1, p.264]



According to Mustadrak al-Wasaa’el, narration 1/712: wa Arjulikum is the recitation of Ahlul-Bayt.

Now, Allamah al-Hilli, in his “al-Risalah al-Sa’diyyah” says:

"وتقرير الاستدلال أن نقول: عطف الله تعالى الأرجل على الرؤوس لوجوه: الأول: أنها مجرورة ولم يتقدم اسم مجرور عليه بحيث يعطف عليه سوى الرؤوس فتعين العطف عليها"

[Publisher: Kitab khanah Omomi Hazrat Ayatollah al-Odhma Mir’ishi Najafi, Qum
1st edition, 1410, Behmen Press, Qum, p. 89]

I will attempt here to translate it to the best of my ability, but advise you to refer to the book itself:

“In presentation of our argument we say, Allah ta’ala have referred(atafa) the feet back to heads, which has several points to present: One: That (the word Arjul) is majroor (maksoor), though no majroor noun has preceded it in order to refer it to, save the heads, and in this case it is mandatory to refer (atf) it back to (heads).”

So according to Allamah al-Hilli, the word Arjul is to be read “Arjulikum”.

Interesting enough, Allamah al-Hilli, as well as al-Sharif al-Murtadha, rejects what you’ve suggested regarding (atf ala alaqrab). He wrote:

“It cannot be said, Majroor bil-mujawarah (ala alaqrab as you put it), because we say the scholars have negated that. Al-Kasaa’i said: there is no instance in the Qur’an where (jar) was based on mujawarah, and his statement is a Hujjah….. Furthermore, (jar) through majawarah never comes along with the letter (waw).

So please reshuffle your argument, and solve this issue for me in order to put it to rest.

But what seems most interesting, is the narration reported by Al-Ayyashi in his Tafseer, on the same reference mentioned above which literally says:

"58- Ali b. Abi Hamzah said: I asked Abu Ibrahim [as] about His saying: (O ye who believe! when ye prepare for prayer) down to His saying (to the ankles), he said: Allah has told the Truth. I said, may I be your ransom, how should (the person) perform the ablution? He said: twice -twice. I said, (should he) wipe off? He said, once -once. I said, once by the water? He said, yes. I said, may I be your ransom, what about the feet? he said, wash them (good) washing"


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