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[Reyhana]

correct.

[Muhammad Mahdi]

In which sura does Allah swear 11 times before discussing about affairs?

[Reyhana]

Cant find any sura in which Allah s.w.t has sweared 11 times.In sura-e-Shams Allah s.w.t has sweared 7 times and thats the only sura with maximum oaths that I found.

[Muhammad Mahdi]

Sura shams is correct.
It's actually 11 times, count again.
Your turn

[Reyhana]

Which sura of the Holy Quran ,contains indirect reference to Night of Power i.e Shab-e-Qadr.It was through this sura that Muslims were told about laylatul Qadr for the first time,apart from this sura the only mention of Shabe Qadr is in sura-e-Qadr which has a direct reference to the Holy Night.[a]Give the name of sura and write the verse translation.





[There is no Good in silence over matters involving Wisdom just as there is no Good in speaking with Ignorance. [Saying of Imam Ali a.s.]

[Reyhana]

Nobody wants to try??? should I give a clue?

[abuali]

Surah Ad-Dukhan, verse 3-4

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ {3}
[Shakir 44:3] Surely We revealed it on a blessed night surely We are ever warning--
[Pooya/Ali Commentary 44:3]

Baqarah: 185 says that the Quran was sent down in the month of Ramadan, Qadr: 1 says that it was sent down on the night of Qadr and this verse says that it was sent down on a blessed night. Therefore, the Quran was sent down in the month of Ramadan on the blessed night of Qadr (power), one of the odd nights in the last ten days of the month of Ramadan.

Aqa Mahdi Puya says:

The abovenoted verses clearly prove that the whole Quran was revealed to the Holy Prophet on the night of Qadr, and the gradual revelation refers to the occasions on which he was commanded by Allah to recite them to the people. Refer to the commentary of Baqarah: 2 and Ta Ha: 114. Therefore if any theory, based upon conjecture, is put forward to state that the Holy Prophet was not aware of the full text of the Quran and knew it only as and when any portion was revealed to him, should be rejected.


فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ {4}
[Shakir 44:4] Therein every wise affair is made distinct,
[Pooya/Ali Commentary 44:4]

On the night of Qadr the divine wisdom determines the solution of all spiritual pursuits man decides to undertake, therefore the Holy Prophet has advised the believers to pray and seek Allah's mercy throughout this night.

Refer to the commentary of rabbul alamin in verse 2 of al Fatihah to understand taqdir and hidayat. The word qadr therefore has been translated as power and not as determination.

Abd al Husayn Sharaf al Din al Musawi in al Muraji-at says:

The majority of the Muslims agree with the Ash-aris, the followers of Abu al Husayn al Ashari, in their fundamentals of faith. The beliefs of the Ash-aris are briefly as follow:

(i) The Quran is uncreated.

(ii) Man is not free to choose and act because all his actions are predestined.

(iii) Allah's attributes are distinct from His essence.

The Shi-ahs reject all the abovenoted beliefs. By means of the second belief, the Ash-aris seek to justify all the evil deeds of such tyrants as Yazid and others whom they regard as khalifatul rasul; hence they insist on predestination which creates the possibility of Allah being unjust.

Imam Ali said:

"People wrongly imagine that destiny is abiding and fate is certain. If it were so the idea of reward and penalty becomes meaningless, promise and threat a hoax. Allah, the most praised, has given man freedom of thought and action."

The freedom of action is conditioned by the laws made by Allah to govern the universe. No one can break them.

Imam Ali clears this as under:

He said: "While standing, if you want to lift one of your legs you can, and you are free to lift the second leg also, but as soon as your second leg leaves the ground you will fall down, because you have broken the law Allah has so precisely put in operation."

Allah has power over all things but He is also just. We believe in His justice. So we must understand the consequences of believing in predestination and the theories of determinism propagated by the anti-Ahl ul Bayt scholars and theoreticians while interpreting these kind of verses.

[Reyhana]

your turn

[abuali]

In which verse Allâh (SWT) says that He Himself does something and then He also orders the believers to do the same. Which verse is this and in whose honor is it for?

[Reyhana]

Suratul Ahzab verse no 56
This verse was revealed in honor of our Prophet Hzt Muhammad s.a.w.w

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا {56}

[Shakir 33:56] Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.

[Pooya/Ali Commentary 33:56]
Allah sends His blessings (salawat) on the Holy Prophet. The angels invoke Allah to send His blessings on him. The believers are also commanded to invoke Allah to send His blessings on him. The Muslims asked the Holy Prophet: "How are we to seek blessings on you?" He said: "Say: 'O Allah, send blessings on Muhammad and on the al (children) of Muhammad."

Fakh al Din al Razi writes that the Ahl ul Bayt are at par with the Holy Prophet in five things (one of which is) in invoking the blessings of Allah during prayers, after each tashahud which, if not recited, renders the salat null and void. Bukhari writes in his Sahih, page 127, volume 3 (Egypt edition) that the Holy Prophet said: "Say: 'O Allah send blessings on Muhammad and on ali Muhammad (Ah ul Bayt) just as You blessed Ibrahim and ali Ibrahim'."

Ibn Hajar Makki writes in his Sawa-iq al Muhriqah, on page 87, that the Holy Prophet warned the people not to send batar salawat (salawat which has lost the tail i.e. curtailed). When asked what a batar salawat was he replied: "If you stop at 'Allahumma salli ala Muhammad' You should say: 'Allahumma salli ala Muhammad wa ali Muhammad'"

In religious meetings and gatherings it has become a "fashion" to say in melodious accent: SALLALLAHU ALA YKA YA RASULLILLAH WA SALLAM ALA YKA YA HABIBALLAH which in the light of the abovenoted authentic traditions is deviation from the right path shown by Allah in this verse. When Allah Himself sends blessings (salawat) on the Holy Prophet as made clear by him in various traditions, if some one selects words not approved by the Holy Prophet, it can be described as hypocrisy, punishment of which is eternal damnation in the fire of hell.

Ahmad bin Hanbal writes in his Musnad, volume 6 page 323, that the Holy Prophet covered Ali, Fatimah, Hasan and Husayn with a blanket and said: "O Allah these are my Abl ul Bayt so I invoke You to send Your blessings on Muhammad and ali Muhammad."

Muslim has also related this in his Sahih, in part I of "the book of prayers."

Also refer to Mushkil al Athar by Tahawi (volume 1, page 334), Kanz al Ummal by Ali Muttaqi (volume 7, page 103) and Tafsir Durr al Manthur by Jalaluddin al Suyuti in his interpretation of ayah al tat-hir. He has also quoted the well-known verse composed by Al Shafi-i:

"O Ahl ul Bayt of Allah's messenger, your love is a duty made obligatory upon us in the Quran. It is enough among your great privileges that whoever does not invoke Allah's blessings on you, his prayer (salat) is void."

Ibn Hajar also quoted these lines of Shafi-i on page 88 of his Sawa-iq al Muhriqah, in connection with his interpretation of verse 33 of Ahzab.

It is compulsory to recite salawat whenever the name of the Holy Prophet is mentioned.

If a believer really desires fulfilment of his or her supplication, salawat must be recited before and also at the end of the prayer because in that case whatever the prayer contains in the beginning, in the middle, and in the end will be accepted by Allah as the salawat has covered and encircled the whole supplication, and as salawat is always accepted by Allah (because He Himself recites salawat on the Holy Prophet) the entire prayer is accepted by Him.

Aqa Mahdi Puya says:

The recitation of salawat implies that the believers should not worship the Holy Prophet as a deity. He is the most honoured servant of Allah for whom Allah sends His highest blessings, because he is the first and the foremost in submission and devotion to Allah. The Ahl ul Bayt have been included with him, by his command, because they are also equal to him in submission and devotion to Allah.

[abuali]

[Reyhana]

Which verse of The Holy Quran tells us about the covenant taken from all prophets to support the Holy Prophet Hzt Mohammad s.a.w.w.?


[O my Allah,the honour of being your servant is sufficient .I am proud of the fact that you are my Lord.You are just as I want [love] so make me just as you like [love] me to be. A SUPPLICATION BY IMAM ALI a.s

[abuali]

Ayat 81 of surah Ale Imran.

[Yusufali 3:81] Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."
[Pooya/Ali Commentary 3:81]
Aqa Mahdi Puya says:

Mithaq (covenant) in this verse refers to an individual's accountability for his actions. It is argued by some commentators that wherever mithaq is used in the Quran reference is made to the era prior to the existence of man in general and the prophets in particular. As there is no possibility of retaining any kind of conscious state prior to the physical birth of man, this assumption will be discussed when ruh (soul) and nafs (self) are dealt with.

Whatever is the grammatical implication (whether the phrase lima or lama is relative or conditional) the meaning remains as under:

Allah had made a covenant with each of His prophets, as an individual and as the leader of his respective followers (saying)-that which I have given you of the book and wisdom, (and) when a prophet will come to you confirming that which is with you, you shall surely believe in him and help him. All the prophets accepted the conditions of the covenant and promised and witnessed that their followers will carry out the terms of the covenant. This promise was fulfilled by every prophet concerning his succeeding prophet (and every succeeding prophet confirmed his predecessor), so all the prophets and their followers have to believe in the last prophet and help him. A true follower of Musa should fulfil the covenant Musa made with his Lord by believing in Isa; likewise a true follower of Isa should fulfil the covenant Isa made with his Lord by believing in Muhammad. If the Jews and the Christians do not believe in the last prophet of Allah, they render the covenant, Musa and Isa made with the Lord of worlds, null and void. They will be punished for breaking the covenant, not Musa and Isa, who fulfilled their promise in letter and spirit. Please refer to the commentary of al Ma-idah: 67 for the last covenant Allah took from the Muslims through the Holy Prophet about the wilayah (authority) of Ali ibna abi Talib at Ghadir Khum. It was the last divine guidance made available to man through the grace of the merciful Lord, so that an Imam after Imam, in the progeny of Ali, should guide mankind in every age till the day of resurrection.

Every human being perceives his coming into the conscious state from an insensitive condition through the agency of an active will, dominating him and his environment, which stimulates natural submission. In these verses (preceding and succeeding) the Quran introduces the universal religion (based upon reason and facts) prescribed for mankind which not only awakens positive response but also demolishes the myths fabricated by the Jews, the Christians and the pagans.

The old and the New Testaments, though not the original Tawrat and Injil (see "The Tawrat" and "The Injil" at the end of al Ma-idah), yet contain enough material to establish the fact that Musa and Isa fulfilled their covenant made with Allah. See Deuteronomy 18: 15, 18, 19; Acts 3: 22 to 24, 7: 37; John 1: 19 to 21; 14: 16, 17; 15: 26; 16: 7 to 14. (Text of these have been mentioned in the commentary of al Baqarah: 40). The advent of the Holy Prophet had been made known in clear words by Musa and Isa. In John 1: 19 to 21, it is stated that when Levites asked John the Baptist who he was, he confessed that he was not the Messiah nor Elijah. "Are you the prophet we await?" "No", he said. It shows that the people remembered the prophecies about the last prophet made by the previous prophets, and eagerly awaited his advent.

In John 14: 16, 17; 15: 26 and 16: 7 to 14, Isa refers to the Holy Prophet as comforter and spirit of truth, who will guide mankind into all truth. And "who will be with you for ever" implies that there shall always be a representative of him (his flesh and blood) on the earth, identical to him in purity (Ahzab: 33), who will carry out his mission.

The Holy Prophet has said:

The first of us is Muhammad,

the middle of us is Muhammad,

the last of us is Muhammad,

everyone of us is Muhammad.

In every age, one of his sons (his descendant), in the progeny of Ali and Fatimah, will guide mankind as an Imam of the time till the day of resurrection. The Holy Prophet, Ali, Fatimah and the eleven holy Imams are of the one and the same divine light, manifesting the glory of the Lord of the worlds.

A sincere seeker of truth, in his quest, comes to the conclusion that the divine source of guidance is Muhammad al Mustafa, the last prophet of Allah, and the Imams among his Ahl ul Bayt, whom the merciful Allah has particularly chosen to show the path of love, harmony and salvation to mankind.

[Reyhana]

[abuali]

Which ayat of the holy Quran was revealed in honour of Imam Ali 's action of offering charity while praying