Gadir Hum

[basar]

"Stavio sam zastor spram hilafeta i držao se odijeljenim od njega.

Potom sam počeo misliti da li bi trebalo napasti ili mirno trpjeti zasljepljujuću tminu patnji u kojima su odrasli malaksali, a mladi ostarjeli, dok vjernik istinski djeluje pod teretom sve dok ne susretne Boga. Našao sam da je ustrajnost u tome bila mudrija. Usvojio sam, zato, strpljenje, iako je bilo bockanja u oku i gušenja u grlu. Gledao sam otimanje nasljedstva moga sve dok je prvi išao putem svojim, ali je nakon sebe hilafet predao Ibn Hattabu."

Jedan mali dio iz tog govora.

[kritichar]

hvala na odgovoru

on je izgleda jedini htio tu vlast, do du de druge haife bojali te pozicije

[basar]

hvala na odgovoru

on je izgleda jedini htio tu vlast, do du de druge haife bojali te pozicije

Njemu je Allah dao Imamet.
Nije on uljepšan hilafetom, nego hilafet njime..

Eto to je odraz vašeg razmišljanja i razmišljanja vaših "imama" vlast, vlast, vlast...

A naše je da ispoštujemo naredbu Allaha dž.š. i Poslanika s.a.v.a. a to je da imamet pripada Ehli Bejtu a.s. počev od Imama Alija a.s. do Imama Mehdija a.s.

a što se tiče vlasti, on i za to govori u tim govorima.. da je dunjaluk za njega toliko malen... a kamol i jadni hilafet(misleći na svetovni dio njega)..


A koliko su druge halife se bojale, najbolje govori to da nisu htjeli otići iz Medine kada je Poslanik s.a.v.a. to naredio, bojeći se da će on umrijeti i da Ali a.s. ne preuzme hilafet.. Pa su izostali iz Usamine vojske.

I da su u trenutku kada je Poslanik s.a.v.a. tek preselio, dok su jedni žalili, oni potrčali na Saqifu da se izaberu

Ugl. neću više da rapravljam, odoh imam posla.

[udrch]

što bi Šojić rekao: kako lažu, kako podmeću i izvrću..

[fatamorgana]

što bi Šojić rekao: kako lažu, kako podmeću i izvrću..

K'o da su iz SDA da prostiš,

[udrch]

od ovih hobita se ne može živjeti..moraš prestati pisati iz dječije sobe da bih tvoje mišljenje smatrao relevantnim..

[fatamorgana]

od ovih hobita se ne može živjeti..moraš prestati pisati iz dječije sobe da bih tvoje mišljenje smatrao relevantnim..

Kad se ti ispišeš is SDA izlazim iz dječje sobe,

[Kroksica]

A naše je da ispoštujemo naredbu Allaha dž.š. i Poslanika s.a.v.a. a to je da imamet pripada Ehli Bejtu a.s. počev od Imama Alija a.s. do Imama Mehdija a.s.

Gdje se nalazi ta naredba? Zivo me zanima.

[kritichar]

Njemu je Allah dao Imamet.
Nije on uljepšan hilafetom, nego hilafet njime..

Eto to je odraz vašeg razmišljanja i razmišljanja vaših "imama" vlast, vlast, vlast...

A naše je da ispoštujemo naredbu Allaha dž.š. i Poslanika s.a.v.a. a to je da imamet pripada Ehli Bejtu a.s. počev od Imama Alija a.s. do Imama Mehdija a.s.

a što se tiče vlasti, on i za to govori u tim govorima.. da je dunjaluk za njega toliko malen... a kamol i jadni hilafet(misleći na svetovni dio njega)..


A koliko su druge halife se bojale, najbolje govori to da nisu htjeli otići iz Medine kada je Poslanik s.a.v.a. to naredio, bojeći se da će on umrijeti i da Ali a.s. ne preuzme hilafet.. Pa su izostali iz Usamine vojske.

I da su u trenutku kada je Poslanik s.a.v.a. tek preselio, dok su jedni žalili, oni potrčali na Saqifu da se izaberu

Ugl. neću više da rapravljam, odoh imam posla.

Da mu je Allah dao i imao bi to, Božija riječ je uvijek gornja

Po vama je samo Ehli Bejt ispravan, a svi ostali su slabi muslimani
da bi čovjek bio čovjek, tu ne odlučuje krv

[basar]

Ima jedna razlika, koja se i u Kurϧan-u Časnom često pominje.

Imaju oni koji hoće da vjeruju, a imaju oni koji neće da vjeruju.

Evo i ovaj video da postavim pa pogledajte (to samo za one koji hoće da nauče i saznaju istinu, a ne za ove što hoće da se raspravljaju a nemaju nikakve argumente... a kada im se da argumenat oni glave okreću, kaže : "gdje je još" itd itd.

[basar]

Njemu je Allah dao Imamet.
Nije on uljepšan hilafetom, nego hilafet njime..

Eto to je odraz vašeg razmišljanja i razmišljanja vaših "imama" vlast, vlast, vlast...

A naše je da ispoštujemo naredbu Allaha dž.š. i Poslanika s.a.v.a. a to je da imamet pripada Ehli Bejtu a.s. počev od Imama Alija a.s. do Imama Mehdija a.s.

a što se tiče vlasti, on i za to govori u tim govorima.. da je dunjaluk za njega toliko malen... a kamol i jadni hilafet(misleći na svetovni dio njega)..


A koliko su druge halife se bojale, najbolje govori to da nisu htjeli otići iz Medine kada je Poslanik s.a.v.a. to naredio, bojeći se da će on umrijeti i da Ali a.s. ne preuzme hilafet.. Pa su izostali iz Usamine vojske.

I da su u trenutku kada je Poslanik s.a.v.a. tek preselio, dok su jedni žalili, oni potrčali na Saqifu da se izaberu

Ugl. neću više da rapravljam, odoh imam posla.

Da mu je Allah dao i imao bi to, Božija riječ je uvijek gornja

Po vama je samo Ehli Bejt ispravan, a svi ostali su slabi muslimani
da bi čovjek bio čovjek, tu ne odlučuje krv

Pa on to i ima, iako se ti boriš protiv toga, jer tu ne odlučuje konsenzus-šuta ili Omer Ibn Hatab
Allah naređuje ljudima da klanjaju, pa pogledaj koliko ljudi ne klanja, Allah naređuje da se Poslanici slijede a koliko je Poslanika ubijeno?

Allah želi od vas, o Ehli Bejte, grijehe odstraniti, i da vas potpuno očisti.? (El-Ahzab, 33). Kurϧan

Ali Imran, Kurϧan
33. Allah je odabrao Adema, i Nuha, i Ibrahimovu porodicu, i Imranovu
porodicu nad ostalim svijetom –
34. sve porod jedan od drugog – a Allah sve čuje i sve zna.

Sura Jusuf
6. I eto tako, Gospodar tvoj će tebe odabrati, i tumačenju snova te
naučiti, i milošću Svojom tebe i Jakubovu porodicu obasuti, kao što
je prije tebe obasuo pretke tvoje, Ibrahima i Ishaka. – Gospodar tvoj,
zaista, sve zna i mudar je.”


Toliko o tome koliko je u hijeropovijesti Islama od Adema a.s. do Muhammeda s.a.v.a. bila bitna porodica.

A da ne govorim o hadisima:

Primjer Ehli Bejta je kao primjer Nuhove lađe, ko se ukrca spašen je, ko se ne ukrca propao je.

ili

Ostavljam vam dvije stvari, Kurϧan i Ehli Bejt, to dvoje se nikada neće odvojiti sve dok mi ne stignete na vrelo kevser u džennetu.

ili

“Zvijezde susigurnost za ljude na zemlji da se ne udave (kada su na moru), a moj Ehlul Bejt je sigurnost za ljude na zemlji da medzu njima ne bude neslaganja.”

ili

“Mi smo Ehlul Bejt,niko se ne može usporediti sa nama.”

ili

“Mi smo Ehlul Bejt radi kojega je Allah pretpostavio onaj svijet ovome svijetu. Moj Ehlul Bejt ce poslije mene iskusiti teškoce, nevolje i progone u zemljama, sve dok odande (pokazujuci prema istoku) ne dodze jedan narod koji ce nositi crne zastave. Oni ce zahtijevati prava ali ce im biti uskracena. Stoga ce se boriti i odnijeti pobjedu. Bice im dato ono što su zahtijevali, ali oni to nece prihvatiti sve dok to (pravo vlasti) ne predaju covjeku iz mog Ehlul Bejta, koji ce zemlju ispuniti pravdom kao što je bila ispunjena ugnjetavanjem. Stoga, ko god prepozna taj (period), neka im se pridruži, cak i ako bude morao da puže po snijegu.”

ili

“(Na Sudnjem danu) nijedna stopa (Allahovog) roba se nece pomjeriti prije nego bude upitan za cetiri stvari: za svoje godine i kako ih je proveo, za svoje tijelo i kako se njime služio, za svoje bogatstvo i kako ga je zaradio i trošio, te za svoju ljubav prema nama (Ehlul Bejtu).”


i još puno puno puno puno.... A sve sunnijski hadisi ovo što sam naveo

[basar]

A naše je da ispoštujemo naredbu Allaha dž.š. i Poslanika s.a.v.a. a to je da imamet pripada Ehli Bejtu a.s. počev od Imama Alija a.s. do Imama Mehdija a.s.

Gdje se nalazi ta naredba? Zivo me zanima.

Evo npr. ovdje

“Vaši zaštitnici su samo Allah i Poslanik Njegov i vjernici koji ponizno molitvu obavljaju i zekat daju dok se pregibaju (u namazu). Onaj ko za zaštitnika uzme Allaha i Poslanika Njegova i vjernike – pa, Allahova strana će svakako pobijediti” (5:55-56).

Ovaj ajet je objavljen zbog Alija kada ga je prosjak zamolio (za zekat) dok je bio na pregibu u namazu, pa mu je on dao svoj prsten (dok je bio u istom položaju)

[nasa]

Mnogi su bili povod objavi nekih ajeta, oni su bili i prosli, a ajeti ostaju za sve nas i one poslije nas....

Jedino sto nikad ne kontam u ovoj prici, bez da ulazimo uopce u tumacenje historije, je sta danas mijenja i da ja kazem trebao je Ali biti prvi halifa, sta to znaci, sta se mijenja....

[kerima1]

Mnogi su bili povod objavi nekih ajeta, oni su bili i prosli, a ajeti ostaju za sve nas i one poslije nas....

Jedino sto nikad ne kontam u ovoj prici, bez da ulazimo uopce u tumacenje historije, je sta danas mijenja i da ja kazem trebao je Ali biti prvi halifa, sta to znaci, sta se mijenja....

Ne kontaju ni oni Naso,to je sve slijepo slijeđenje vođa.

[asurbanipal]

Ali ibn Ebu Talib / Hazreti Alija (598.-661.) bio je član porodice Hašimija, Poslanikov amidžić, zet, i kasnije četvrti halifa. Prvi je od muškaraca koji je primio islam. Na početku svoje misije, nakon što ga je Kur'an na to pozvao: "I opominji rodbinu svoju najbližu" (Aš-Šu'ara, 214.), Poslanik je sazvao svoju porodicu i obratio im se govoreći:
- "O sinovi Abdullaha el Mutaliba, znam da nijedan Arap nije došao svom narodu s plemenitijom porukom od moje. Donosim vam najbolje s ovog i onog svijeta. Bog mi je naredio da vas pozovem Njemu. Koji od vas će, onda, biti moj brat, izvršitelj i nasljednik među vama ?"
Jedini koji mu je odgovorio bio je Alija, tada trinaestogodišnjak, i Poslanik je onda za njega rekao:
- "Ovo je moj brat, moj izvršitelj i moj nasljednik među vama. Pokorite se i budite mu poslušni", na što su Hašimije otišle govoreći Ebu Talibu prezrivo: "Naredio ti je da se pokoriš sinu i da mu budeš poslušan." Bez obzira na to, nakon ovog sastanka, nekoliko Poslanikovih tetaka i drugih žena iz hašimovićke porodice primilo je islam.

Alija r.a. se proslavio kao ratnik u borbama za opstanak islama, često na čelu vojske. Oženio se Poslanikovom kćerkom Fatimom r.a., i od njihova dva sina, Hasana i Husejina, potiču Imami, Poslanikovi potomci.
Poslankikov je zet igrao manje značajnu ulogu za vrijeme prve trojice halifa. Protivio se Omerovom planu da dio ogromnih prihoda ratnog plijena, koji je pristizao od muslimanske osvajčke vojske, odvoji na stranu za nepredvidive prilike. Ovi prihodi, osim razborite rezerve, dijeljeni su muslimanima shodno narodnom registru. Alija r.a. je smatrao da sav prihod treba podijeliti narodu. Ma kakva neslaganja Alija imao sa halifom, nije potpuno zapostavljan, bio je odgovran za Medinu kada je Omer otišao u posjet Jerusalemu nakon njegovog osvajanja od strane muslimana.

Historičar Et-Taberi prenosi da je Omer r.a. rekao Aliji r.a. da Kurejšije ne žele da i poslanstvo i hilafet budu kombinovani u hašimovićkoj porodici (kojoj pripadaju i Poslanik s.a.w.s. i Alija r.a.). Ova otvorenost ukazuje na rezervisan stav Alijinih savremenika prema tome da mu se dodijeli veća uloga u važnim političkim stvarima kurejšija koji su se širili i postajali sve važniji. Njihovo oklijevanje je možda bilo vezano za Alijin samosvojni i nezavisni karakter koji se malo predavao umjeću društvene diplomatije i kompromisa. Nakon Omerove smrti, hilafet je ponuđen Aliji pod uslovom da se pridržava odluka koje su donijeli njegovi prethodnici. Alija r.a. je odbio uslov, ili se činilo da ga odbija, dok je, u stvari, skromno umanjivao svoje sposobnosti; ako nije bilo izravnog odbijanja, postojala je dvosmislenost. Zatim je hilafet ponuđen Osmanu r.a., koji je bespogovorno pristao da će slijediti svoje prethodnike, i stoga je imenovan halifom.

Godine 656. (35. god. po hidžri) Osman je ubijen u pobuni protiv njegovog nepotizma i despotizma njegovih rođaka koje je postavio za namjesnike osvojenih provincija. Alija r.a. je izabran za halifu u vrijeme nemira i rastućih poteškoća. Odmah se morao suočiti s pobunom koju su predvodili ashabi Talha i Zubejr, a učestvovala je i hazreti Aiša, udovica Poslanikova. Alija je pobijedio pobunjenike u Bici kod deve. Zatim se Muawiya, namjesnik Damaska i Osmanov rođak, kandidirao za halifu u pobuni koja je kulminirala u produženoj Bici na Siffinu, koja se neriješeno odugovlačila nekoliko mjeseci. Stanje je bilo neriješeno, po pojedinim izvorima, Alija r.a. je bio blizu pobjedi, ali je prihvatio Muavijinu ponudu, zapravo smišljenu od Amra ibn Asa, da se konflikt arbitrira kao pravni spor, pošto je Alija r.a. vjerovatno želio izbjeći dalje krvoproliće; u svakom slučaju Alija nije želio, ili nije mogao okončati borbu. Dogovor o arbitraži doveo je do secesije jednog dijela boraca Alijine vojske, to su bili strogi tradicionalisti, njih oko 4.000, grupa kasnije nazvana haridžije ("secesionisti, oni koji su izašli, koji su se odvojili"), koji su smatrali da je taj problem bio od tolike važnosti, i, uistinu svet, da se mogao riješiti samo Božijom voljom, a ne pregovorom.

Muawiya (Muavija ibn Ebu Sufijan) je lukavo manipulisao pregovorima. Alijin pregovorač, koji je možda htio da njegov zet bude izabran za halifu, namamljen je u zamku. Smijenio je Aliju r.a. u javnom proglasu, misleći da je postignut dogovor da se obojica kandidata stave po strani. Uglavnom, Muavijin pregovarač, umjesto da ospori Muavijine zahtjeve, proglašava Muaviju halifom, pretvarajući se da je to dogovoreni ishod pregovora. Alija r.a. je odbio da se odrekne svog autoriteta, i uspostavio je svoje sjedište u Kufi u Iraku.
Haridžije su tada predstavljale posebnu prijetnju i krenuli su da opljačkaju Ktesifon. U bici kod Nehrevana, koja je uslijedila, Alija r.a. ih je ubjedljivo potukao, ali nije uspio potpuno dokrajčiti ovaj pokret. Godine 661., kad se Alija r.a. spremao da predvodi sabah-namaz u džamiji u Kufi, ubijen je od preživjelog haridžije Ibn Muldžema, koji je to učinio po zahtjevu žene koja je hazreti Alijino ubistvo navela kao uslov za brak.
Alijin stariji sin Hasan r.a. naslijedio ga je kao halifa u vremenu od pola godina, ali je pod prijetnjom oružjem natjeran da preda hilafet Muaviji. Hasan je umro nekoliko godina kasnije, a smatra se da ga je otrovala žena kojoj je Jezid, Muavijin sin, obećao brak. Nakon Muavijine smrti i Jezidovog preuzimanja hilafeta, Husejin r.a. je pokušao podići pobunu, ali nije mogao prikupiti podršku. Njegova tragična smrt od Jezidove vojske uskoro je postala središnja tačka duodecimalno ši'izma.

[kritichar]

@basar
Da je odabarana porodica Poslanikova, nema sumnje, mi svakodnevno donosimo salavate na njih

Šta misliš da sad kad bi se našli svi ljudi koji imaju neke krvne veze sa Ibrahimom as i Imranom as, da su svi dobri ljudi?
Šta je sa Ademovom djecom, Kabilom, šta je sa nama i mi smo Ademovi, šta je sa Ebu Džehlom, čiji je on?

Eto ti nisi potomak Poslanikov, šta da si bio ashab i sad te neki obezvređuju, jer nemaš pravu krv, a ti se trudio, čitav život posvetio da ispravno slijediš Poslanika, ne bi ovako pričao sigurno

A naše je da ispoštujemo naredbu Allaha dž.š. i Poslanika s.a.v.a. a to je da imamet pripada Ehli Bejtu a.s. počev od Imama Alija a.s. do Imama Mehdija a.s.

Gdje se nalazi ta naredba? Zivo me zanima.

Evo npr. ovdje

“Vaši zaštitnici su samo Allah i Poslanik Njegov i vjernici koji ponizno molitvu obavljaju i zekat daju dok se pregibaju (u namazu). Onaj ko za zaštitnika uzme Allaha i Poslanika Njegova i vjernike – pa, Allahova strana će svakako pobijediti” (5:55-56).

Ovaj ajet je objavljen zbog Alija kada ga je prosjak zamolio (za zekat) dok je bio na pregibu u namazu, pa mu je on dao svoj prsten (dok je bio u istom položaju)

ako je ovo tačno, onda je Alija stavljen u grupu sa ostalim vjernicima, nije izdvojen

[asurbanipal]

Mnogi su bili povod objavi nekih ajeta, oni su bili i prosli, a ajeti ostaju za sve nas i one poslije nas....

Jedino sto nikad ne kontam u ovoj prici, bez da ulazimo uopce u tumacenje historije, je sta danas mijenja i da ja kazem trebao je Ali biti prvi halifa, sta to znaci, sta se mijenja....

Ti shvataš historiju općenito, a konkretno mislim na ove događaje oko hilafeta i Gadir Huma, kao nešto što je bilo i što je prošlo. Po tebi bi po ovom primjeru i Kur'an bio knjiga nekih tamo događaja, koji su se desili u nekoj tamo dalekoj prošlosti i nema šanse da nas zakače. Naravno, Kur'an je i Knjiga pouke i poruke, a baš kao što smo ih i nekad u "davnoj" prošlosti i historiji imali, i dan-danas imamo i Faraone i Hamane i Karune. Samo se mijenjaju imena, nazivi, a suština i srž iz koje treba izvuću pouku je ista.

Konkretno u ovom slučaju, muslimani, a i mnogi drugi i dan-danas ispaštaju posljedice ove prevare. Historija ili hijeropovijest je u svom cikličnom toku i u svojim dešavanjima neumoljiva. Islam je kada govorimo o tom periodu od vjere i religije proganjanih, siromašnih, poniženih i obespravljenih postao (sad ću se poslužiti marksističkom terminologijom) religija bogatih, aristokratije, više klase, i njima srodne korumpirane uleme, islam postaje samo sredstvo za manipulaciju masama i narodima, premda znam da nije tako, ili barem ne bi trebalo biti tako. Slično se nešto odvijalo i sa kršćanstvom, samo što se danas o tome na Zapadu, ali i u okviru crkve više govori, dok se kod muslimana o ovim događajima šuti, i prikriva istina, ma kako gorka bila, ko zna iz kojih razloga.
Kod "sunnita" ili "ehlu-sunnet wel džema'ata", (inače ne volim podjelu na sunnite i ši'ite i smatram je poptuno pogrešnom i izvještačenom) čijem dijelu muslimana i ja pripadam historija islama se prikazuje u idealističnom, romantiziranom i ružičastom izdanju, ali nije bilo baš tako. Opet, konkretno mislim na događaje nedugo nakon Poslanikove smrti. Veliki broj ashaba se odovojio Poslanikovog puta, jedan dio se vratio paganizmu, a Hind, Ebu Sufijan, njihov sin Muavija kao i drugi Kurejševići koji su se borili protiv muslimana i Poslanika s.a.w.s., "prihvatili" su islam kako se ispostavilo, iz političkih razloga, kako bi očuvali dio vlasti i bogatstvo. Islam je nakon vladavine pravednih halifa (Hulefai rašidina) doveden skoro do neprepoznatljivost, za vrijeme vladavine Emevija, počevši od Muavije i njegovog sina Jezida. Opće je poznato da su se na Muavijinom dvoru mnogi hadisi prepravljali, izbacivali, nadopisivali. Na dvoru su se organizovale večernje zabave, gdje su se uz vino i žene "recitovali" hadisi, u stvari pravila se sprdačina sa hadisima. Također sam naziv "ehlu sunet wel džema'at" ili ukratko "sunniti" nastao je na dvoru Emevija, konkretno od Muavije, kako bi se napravila distinkcija od "ši'ija" ili pravilnilije rečeno od "al-shia Ali" ("sljedbenika Alije r.a.), jer sam naziv "Al-shia" znači "sljedbenik", pa bi trebalo staviti "čega ili koga" sljebdenik, jer se ostaje nedorečeno.

I zašto navodim sve ovo, a mogao bih još. Pa upravo iz razloga jer i dan-danas imamo identičnu situaciju. I dan-danas ima i postoji krvna i duhovna silsila koja je vezana uz Poslanika s.a.w.s. njegovu Časnu porodicu, Ehli-bejt i časne ashabe, ali i dan-danas postoji krvna i duhovna silsila zla, koja je vezana uz Hindu, Muaviju, Jezida, Hadžadža i njima slične vladare. I danas imamo trojac Faraona, Hamana i Karuna. I danas imamo one koji se svojim riječima, svojim djelovanjem i svojim ponašanjem ismijavaju sa Kur'anom, sa Poslanikom s.a.w.s., koji od islama prave karikaturu, koji se ponašaju bahato, oholo, koji od hadždža prave biznis. Ta najprepoznatljivija izrođivanja vladavinskih sistema i njihovo ustrojavanje u moć zla, kakve prepoznajemo i u evropskom političkom naslijeđu, možemo svesti na matricu satanske (šejtanske) vlasti, kakvu daje Objava: Karun ("vladari novca"), Faraon ("politčki upravitelji") i Haman ("ideologijski žrelci"). Upravo u tom redoslijedu sadržana je pouzdanost kretanja niz padinu u toku izrođivanja pojedinca i društva. U te tri dimenzije, koje osiguravaju postojanost demokratskih sistema vladavine, trenscedentna počela potisnuta su s vrha ljestvice ili piramide vrijednosti naniže. Na vrh su promaknuti moć i interesi "vladara novca", koji sebi podređuju državnu upravu i političku ideologiju. Vladari novca djeluju bezimeno i prikriveno, a njihova središta moći i odlučivanja - zaštićeno.
S druge strane pak nikad nismo imali veće mase obespravljenih i ugnjetavanih ljudi i naroda, bez obzira na boju kože i bez obzira kojoj naciji ili vjeri ili sekti i pokretu pripadali.

I zato sve ovo navodim, ili što bi rekao George Santayana: "Narod koji ne poznaje svoju prošlost osuđen je da je ponovi"

[Gojeni H]

Imamu Aliju a.s. dođoše ljudi govoreći da imaju problem i ne znaju kako da ga riješe. Naime, dvije žene su se svađali oko male bebe, tvrdeći i jedna i druga da je beba njihova. I došle su one do Imam Alija a.s. i on prvo pokuša lijepo sa njima: "Znate šta, ne valja lagati, to je grijeh, dijete ispašta zbog vas". One ništa, i dalje po svome još histerično se svađaju- znate kakve su žene. Onda on opet lijepo: "pa dijete ispašta zbog vas, hajde ona koja laže neka prizna, sve ćemo zaboraviti ko da ništa nije bilo" one i dalje po svome...

Kad je vidio da nema ništa od lijepog načina, kaže Imam Ali a.s. : "Donesite mi Zulfiqar (sablju)!"
"Pa zašto će vam sablja Emirul Muminin, zar ćete to uraditi" rekoše pomagači.
"Donesite sablju i ništa ne pitajte" Odlučno i uvjerujuće reče Imam Ali a.s.

Donijeli oni njemu sablju, i kaže on ženama: "ili recite čije je dijete ili ću ga prepoloviti, pa svakom po pola"- uvjerljivo reče.

Oni koji su bili prisutni totalno začuđeni, znaju da to on nikad ne bi uradio, ne vjeruju svojim očima.

Kad on krenu da zamahne... Jedna žena zaplaka :" nemoj Emirul Muminin, ja sam slagala, dijete nije moje!",, druga žena je samo nijemo šutila nije ništa poduzela..

Kaže Imam Ali a.s. "Eh dijete je tvoje" -- onoj koja je zaplakala i rekla da je slagala....


Eh sada taj slučaj je jako uporediv sa ovim.

Isto tako Imam Ali a.s. je ostao po strani što se tiče hilafeta... Islam je tad bio kao ona beba,, a žena koja je zaplakala je Imam Ali a.s. PRAVA I ISTINSKA MAJKA
On to lijepo opisuje u svojoj planetarno poznatoj zbirci govora i izreka "Nehdžul Belaga" - "Staza rječitosti".

O, mudri

Postoji li ikakva sansa da je dogadjaj koji ste opisali gore vec spomenut u nekoj svetoj knjizi i da je umjesto Alije r.a. u pitanju jedan od Bozjih Poslanika?

Ah, da ... sretan vam praznik. Vas svima sto vas ima.

[Hadzi Lojo]

To je prica o mudrom kralju Salamunu!

[Gojeni H]

@asurbanipal

Necu se uopste osvrtati na uvodni post, detaljno sacinjen u tihoj noci, nakon citava 2 odslusana seminara na perzijsko-bosanskom koledzu ili 3 procitana teksta o "nepravdi nad Poslanikovom a.s. porodicom".
Ali, zasto mislis da su ovakve rasprave produktivne za sve muslimane, napose Bosnjake?
Akademske rasprave - da, totalno silovanje mozga prosjecnog vjernika - ne.

Haman vise nije "cool" biti samo musliman. Da bi se bilo "trendy" u krugu vjernika treba biti "shiija", "selefija", "sufija" ... treba imati sejha, imama, il' Bilala Bosnica da bi se bilo "originalno" i "na pravom putu".
I ne samo to ... rasprava se unosi medju ljude od kojih 99,99 % nije ni znalo za "shiije" i "sunnije" prije rata u Iraku.

[Kroksica]

Evo npr. ovdje

“Vaši zaštitnici su samo Allah i Poslanik Njegov i vjernici koji ponizno molitvu obavljaju i zekat daju dok se pregibaju (u namazu). Onaj ko za zaštitnika uzme Allaha i Poslanika Njegova i vjernike – pa, Allahova strana će svakako pobijediti” (5:55-56).

Ovaj ajet je objavljen zbog Alija kada ga je prosjak zamolio (za zekat) dok je bio na pregibu u namazu, pa mu je on dao svoj prsten (dok je bio u istom položaju)

Koje bukvalisanje i interpretacija da se zadovolje odredjeni ciljevi. U ajetu se spominje Poslanik i vjernici, jok poslanikova porodica a ja sam trazila da mi navedes izvor u kojem se izricito naredjuje da imamet i halifat pripadaju Ehlul Bejtu.

Druga stvar, nije mi jasno kako se odmah loptica prebacila na Aliju i kako se "utvrdilo" da ajet govori bas o njemu, a pogotovo mi nije jasno kako se bukvalno shvatilo "zekat daju dok se pregibaju". Dje ce Alija, koji je bio jedan od prvaka Islama, ista drugo raditi dok obavlja namaz? Nema smisla.

"Jedino je prijatelj vaš Allah i Poslanik Njegov i oni koji vjeruju, koji obavljaju salat i daju zekat, a oni su ti koji čine ruku´."
Mlivo je malo bukvalniji sto se tice prevoda.

A evo i "rijec po rijec" prevod, doduse sa arapskog na engleski:

innamā
Only

waliyyukumu
your ally

l-lahu
(is) Allah

warasūluhu
and His Messenger,

wa-alladhīna
and those who

āmanū
believe,

alladhīna
and those who

yuqīmūna
establish

l-ṣalata
the prayer

wayu'tūna
and give

l-zakata
zakah

wahum
and they

rākiʿūna
(are) those who bow down.

Kao sto mozes primjetiti, u prevodu "rijec po rijec", postoji veznik "i" izmedju "daju zekat" i "cine ruku" tj, pregibaju se. Prevod koji si ti naveo nema veznika i pogodan je za manipulaciju i interpretaciju kako kome odgovara, a spomenuti ajet ne moze biti jasniji.

[mujke82]

Evo npr. ovdje

“Vaši zaštitnici su samo Allah i Poslanik Njegov i vjernici koji ponizno molitvu obavljaju i zekat daju dok se pregibaju (u namazu). Onaj ko za zaštitnika uzme Allaha i Poslanika Njegova i vjernike – pa, Allahova strana će svakako pobijediti” (5:55-56).

Ovaj ajet je objavljen zbog Alija kada ga je prosjak zamolio (za zekat) dok je bio na pregibu u namazu, pa mu je on dao svoj prsten (dok je bio u istom položaju)

Koje bukvalisanje i interpretacija da se zadovolje odredjeni ciljevi. U ajetu se spominje Poslanik i vjernici, jok poslanikova porodica a ja sam trazila da mi navedes izvor u kojem se izricito naredjuje da imamet i halifat pripadaju Ehlul Bejtu.

Druga stvar, nije mi jasno kako se odmah loptica prebacila na Aliju i kako se "utvrdilo" da ajet govori bas o njemu, a pogotovo mi nije jasno kako se bukvalno shvatilo "zekat daju dok se pregibaju". Dje ce Alija, koji je bio jedan od prvaka Islama, ista drugo raditi dok obavlja namaz? Nema smisla.

"Jedino je prijatelj vaš Allah i Poslanik Njegov i oni koji vjeruju, koji obavljaju salat i daju zekat, a oni su ti koji čine ruku´."
Mlivo je malo bukvalniji sto se tice prevoda.

A evo i "rijec po rijec" prevod, doduse sa arapskog na engleski:

innamā
Only

waliyyukumu
your ally

l-lahu
(is) Allah

warasūluhu
and His Messenger,

wa-alladhīna
and those who

āmanū
believe,

alladhīna
and those who

yuqīmūna
establish

l-ṣalata
the prayer

wayu'tūna
and give

l-zakata
zakah

wahum
and they

rākiʿūna
(are) those who bow down.

Kao sto mozes primjetiti, u prevodu "rijec po rijec", postoji veznik "i" izmedju "daju zekat" i "cine ruku" tj, pregibaju se. Prevod koji si ti naveo nema veznika i pogodan je za manipulaciju i interpretaciju kako kome odgovara, a spomenuti ajet ne moze biti jasniji.

Halali

Evo prevod znacenja na engleski jezik: Verily, your Wali (Protector or Helper) is none other than Allah, His Messenger, and the believers, - those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they are Raki'un (those who bow down or submit themselves with obedience to Allah in prayer). (55) And whosoever takes Allah, His Messenger, and those who have believed, as Protectors, then the party of Allah will be the victorious. (56)

[udrch]

Mnogi su bili povod objavi nekih ajeta, oni su bili i prosli, a ajeti ostaju za sve nas i one poslije nas....

Jedino sto nikad ne kontam u ovoj prici, bez da ulazimo uopce u tumacenje historije, je sta danas mijenja i da ja kazem trebao je Ali biti prvi halifa, sta to znaci, sta se mijenja....

taktika je vrlo jasan..uzmu neki uopćen ajet i onda vodu navode na svoj mlin izmišljenim hadisima, izmišljenim povodima objave i slično..
ali ono što je najgore od svega jeste da to navođenje vode ima samo obični politički cilj..
zašto bi vodstvo ovim imama imalo ikakvog značaja danas za nas?
pa zato što su one mule u Iranu njhovi predstavnici dok ne dođe Mehdi..

[mujke82]

...

[basar]

إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ5:55
وَمَن يَتَوَلَّ اللّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُواْ فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ5:56

5:55Only Allah is your Guardian and His Messenger and those who believe, those who keep up prayers and pay zakat while they bow.
5:56And whoever takes Allah and His Messenger and those who believe for a Guardian, then surely the party of Allah are they that shall be triumphant.

General Comment

The two verses, as you see, are placed between the verses, which prohibit taking the People of the Book and the unbelievers for a helper or guardian. That is why a group of Sunni exegetes has tried to join these two with the preceding and following verses in a single context; they have taken the whole group in one connotation, aiming to describe the believers' responsibility regarding people's wilayah (in the meaning of helping), and prohibition of taking the Jews, the Christians and the unbelievers as a helper. It confines the wilayah to Allah, His Messenger, and those believers who establish prayers and pay the zakat while they are bowing - they indeed are true believers. Thus it excludes the hypocrites and those in whose hearts is a disease; leaving the true believers whose wilayah is incumbent. The verse gives the same import that is shown by a collection of such verses as: ...and Allah is the Guardian of the believers (3:68); The Prophet has a greater claim on the believers than they have on themselves...(33:6); (and about the believers that)... these are guardians of each other;... (8:72); And (as for) the believing men and the believing women, they are guardians of each other, ...(9:71). (According to these exegetes) the verse under discussion makes Allah, His Messenger and the believers awliya' (here meaning helpers) of the believers.

However, there remains the difficulty of the circumstantial clause, "while they bow", which is attached to the clause, and pay zakat. They have tried to remove this difficulty by taking the bowing in a metaphorical sense, i.e., they submit themselves to Allah; or they are financially in a low position, etc. The verse then would mean: The Jews, the Christians and the hypocrites are not your guardian; rather your Guardians are Allah, His Messenger and those believers who keep up prayers and pay zakat, and they in all this surrender themselves to Allah with total obedience or, they pay zakat while they themselves are poor and in straitened condition.

This was the explanation given by them. But if you ponder on, and look minutely at the two verses and the ones surrounding them, and then at the general position of this chapter, you will reach at a conclusion different from what they have said.

The first thing which goes out of window is their claim that all these verses were in a single context, and that their aim was to describe the wilayah of helping and to differentiate between genuine and false help.

Yet, although it is accepted that the chapter was revealed during the last days of the Messenger of Allah' (s.a.w.) in the Last Pilgrimage; but it is also accepted that all its verses were not revealed together in one go; the chapter contains verses which were doubtlessly revealed before that time, and their meanings clearly show it; also their narrated reasons of revelation support their earlier revelation. If a verse is placed before or after a verse it does not give an indication that their context is one; nor does some affinity between one verse and another show that they were revealed together or in one context.

Moreover, the preceding verses (0 you who believe! Do not take the Jews and the Christians for friends... ) forbid the believers to befriend the Jews and the Christians, and put to shame the hypocrites and those in whose hearts is a disease for hastening to them and looking after their interests, without addressing the Jews and the Christians or talking to them. And the following ones (0 you who believe! Do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers;... Say: "0 People of the Book! Do you find fault with us (for aught) except that we believe in Allah..., and that most of you are transgressors), prohibit taking them for guardians and expose their condition by ordering to talk to them and put them to shame for hypocrisy and transgression. Thus the aims in the two sets of verses are quite different from each other. So, how the context can be the same?

Apart from that you have seen in the commentary of preceding verses (0 you who believe! Do not take the Jews and the Christians for friends ...) that the wilayah in the meaning of help is not suitable in that context, and the particularities of those verses and especially the words, they are friends of each other, and the words, and whoever amongst you takes them for a friend, then surely he is one of them, are not appropriate for such interpretation. Establishing the wilayah of help and its undertaking between two nations does not make the two into one nation nor does it attach one to the other. Also such prohibition cannot be justified by saying that, they are friends of each other. Such expressions can only be used when the aim is to prohibit wilayah of love, because love creates psychological and spiritual blending of both parties, and permits each to affect psychological and spiritual management in the other's life affairs; it brings two groups near each other in character and activities in a way that obliterates national characteristics.

Not only that. It is not correct to count the Prophet (s.a.w.) as a waliyy (in the meaning of helper) of the believers, while its opposite is correct. This help which is given by Allah, and the Qur'an mentions it in many of its verses, is the help in religion. Accordingly, it is proper to say that the religion belongs to Allah in the meaning that He has established it and laid down its shari’ah. Thus the Prophet (s.a.w.) or the believers or both together are exhorted to help it, or some helpers are invited to help Allah regarding the laid down religion, as He says: ...The disciples said: "We are helper of Allah"... (61:14);... if you help Allah, He will help you... (47:7); And when Allah made a covenant with the prophets: "... you must believe in him, and you must aid him. "... (3:8 1); apart from other many such verses.

Also, it is proper to say that the religion belongs to the Prophet (s.a.w.) in the meaning that it is he who has called to it and conveyed it to us, for example. Or that the religion belongs to Allah and His Messenger in the meaning of legislation and guidance, and so they call people to help it or praise the believers for helping it; as Allah says: ...so those who believe in him and honor him and help him, ...(7:157);... seeking grace of Allah and (His) pleasure, and assisting Allah and His Messenger... (59:8);... and those who gave shelter and helped... (8:72); and other such verses.

Likewise, it is proper to say that the religion belongs to the Prophet (s.a.w.) and the believers in the meaning that they are obligated to follow its laws and act on it, so it is said that Allah is their Guardian and Helper; as He says: ...and surely Allah will help him who helps Him. (22:40); Most surely We help Our messengers, and those who believe in this world's life and on the day when the witnesses shall stand up (40:5 1);... and helping the believers is ever incumbent on Us. (30:47), apart from other such verses.

However, it is not correct to ascribe the religion to the believers alone, thus making them as principal and putting the Prophet (s.a.w.) aside, and then to count the Prophet (s.a.w.) as their helper in their affairs; because whatever religious dignity there is, the Prophet (s.a. w.a.) has the lion's share in it. That is why we do not find a single example in the Qur'an where the Prophet (s.a.w.) has been mentioned as the believer's helper. Far be it from the divine speech to neglect the noble divine decorum in any instance.

This is one of the strongest proofs that wherever the Qur'an ascribes wilayah to the Prophet, it means the wilayah of Guardianship and authority or that of love and affection, as Allah says: The Prophet has a greater claim on the believers than they have on themselves.... (33:6); Only Allah is your Guardian and His Messenger and those who believe, ...(5:55); note that the verse is addressed to the believers, and as you have been told earlier, there is no meaning in counting the Prophet (s.a.w.) their waliyy in the meaning of helper.

It is now clear that these two verses are different in the context from the preceding ones, even if we take the wilayah in the meaning of helping; do not be confused by the clause: the party of Allah are they that shall he triumphant, because triumph and prevailing points to the connotation of helping as much as it does to that of management and authority, and to that of love and affinity. Triumph of religion - the topmost desire of the people of religion takes place when the believers attach themselves to Allah and His Messenger with any possible means. Allah has clearly announced it to them in His words: Allah has written down: I will most certainly prevail, I and My Messengers;... (58:21); And certainly Our word has already gone forth in respect of Our servants, the messengers: most surely they shall be the assisted ones, and most surely Our host alone shall be the victorious ones (37:171-3).

On top of all, there are a lot of traditions declaring that these two verses were revealed about 'Ali (a.s.) when he gave his ring in charity while he was praying. Thus these verses are reserved for him and are not general. God willing, many of those traditions will be quoted under "Traditions".

If such numerous and so many accumulated traditions pointing to the reason of revelation can be ignored while explaining a verse, then obviously not a single verse could be explained with the help of the narrated reasons of revelation in the whole Qur'an. Therefore, there is no justification for generalizing the two verses and claiming that they point to the believers' friendship with one another.

However, the exegetes have objected to these traditions - although they should not have done so in view of their overwhelming numbers as follows:

First: These traditions are against the context of the verses that apparently point to the wilayah of help, as mentioned above.

Second: They want us to use plural and mean singular; because according to them, the clauses: those who believe and those..., refer to 'Ali, but language does not support it.

Third: According to these traditions, zakat would mean giving the ring in charity, and it is not called zakat.

Based on these objections, they say that the verses are general, and restrict the wilayah to the group mentioned therein. The hypocrites were hastening to the help of the People of the Book and emphasizing its importance; so Allah forbade it and said that their only helpers are Allah, His Messenger and the true believers, rather than the People of the Book and the hypocrites. There would remain only one difficulty: that this explanation did not agree with the apparent meaning of the conditional clause: while they bow. But, it could easily he removed if we took it in its metaphorical meaning, i.e. while they are humble before Allah; or even when they are themselves in need, in wretched condition.

This was the gist of their objections. But if you meditate on this and other similar verses, you will see that none of these stands on its legs.

As for the verse's position in the context of the ones denoting wilayah of help: You have seen that those verses do not give the meaning of help; and even if we suppose that the previous verses denote that meaning, this verse is not compatible with it.

As for the problem of using plural and meaning singular: You have seen the detailed reply to it under the verse of Mubahalah (3:61) in volume three (volume 6 in English) of this book. Also, it was explained there that there were two ways of speaking:

1. To use a plural word and mean a singular, a single entity.

2. To describe a general proposition, using a plural word, in order that it may be applied to all suitable candidates, even if at present there be only one person or thing to which it could be applied.

The language rejects the first style; but the second one is very common in use.

Would that I knew what would they say about the verse: 0 you who believe! Do not take My enemy and your enemy for friends; would you offer them love while they deny what has come to you of the truth, ...would you manifest love to them?... (60: 1). It is undoubtedly known that the verse refers to one man, Hatib ibn Abi Balta'ah, when he corresponded with the Quraysh.

Or about the verse: "They say: "If we return to Medina, the mighty will surely drive out the meaner there from,"... (63:8). It is well known that the speaker one man, was 'Abdullah ibn Ubayy ibn Salul.

Or about the verse: "They ask you as to what they should spend ..." (2:215), and the questioner was one man.

Or about the verse: "(As for) those who spend their wealth by night and by day, secretly and openly, they shall have their reward ..." (2:274). It is narrated that the spender was 'Ali or Abu Bakr.

There are a lot of such verses in the Qur'an.

A very strange phenomenon appears before our eyes when we look at the clause: (they say), "We fear lest a calamity should befall us;"... (5:52). The speaker was 'Abdullah ibn Ubayy, according to the narrated reason of revelation, which the objectors themselves do accept; and it is in between the verses under discussion. (They find no difficulty in applying the plurals to one man in this clause!)

It could be said that in the above-mentioned verses there were many people who agreed with that one person's views, or were pleased with their action; therefore Allah has used plurals in order that it may cover the doer together with those who agreed with him. However, it would show that using a plural for a single person was justified if there was a good reason for it. The verse under discussion too would come into this category; as it would prove that the religious nobilities including the said wilayah ? is not confined to one person to the exclusion of the others; rather it only depends on priority in sincerity and deeds.

Moreover, all the narrators of these traditions were the companions of the Prophet (s.a.w.) and their disciples who were with them in that very era. All of them were pure Arabs whose language was not perverted and whose tongues were not mixed up. if such usage was not allowed in the speech and people were not familiar with such expressions, they would not have accepted these narrations, rather they would have been the first to put forward this objection; but none of them is on record to speak against it on this ground.

As for the saying that charity of a ring is not called zakat: It should be kept in mind that the use of the word, zakat, specifically in its terminological meaning took place in the Muslim's expressions after the Qur’an laid it down as an obligatory act of religion; but in its literal sense it covers that terminological meaning and other spending altogether. When it is used without any restriction or joined with keeping up prayer, it indicates spending the property for the sake of Allah. See, for example, what Allah has mentioned regarding the previous prophets: He says about Ibrahim, lshaq, and Ya'qub: ...and We revealed to them the doing of good and the keeping up of prayer and the giving of zakat, ...(21:73); and He says about Ismai’l: And he enjoined on his family prayer and zakat, and was one in whom his Lord was well pleased (19:5 5); and He quotes 'Isa (a.s.) saying in the cradle: ...and He has enjoined on me prayer and zakat so long as I live (19:3 1). And it is known that their shari'ah did not have the zakat of wealth as we understand it in Islam.

Likewise, look at the following verses, which were revealed in Mecca in early days of prophethood when the zakat (as we know it) was not legislated yet:

He indeed shall be successful who pays zakat, and remembers the name of his Lord and prays (87:14-15); (He) who gives away his wealth for zakat (92:18); Those who do not give zakat and they are unbelievers in the hereafter. (41:7); And who are givers of zakat (23:4). Would that I knew what did the Muslims understand from the word, zakat, in these verses!

Even the verse of zakat itself: Take alms out of their wealth, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them, ...(9:103), shows that zakat is a sort of alms and charity, and it has been named zakat (lit: purification) only because charity cleanses and purifies in general; and then its was predominantly used for that particular alms.

All of it clearly shows that there is no hindrance in calling general alms and spending in the way of Allah as zakat. Also it is evident that there is no reason for interpreting the word, bowing, in metaphorical sense. Similarly, there is no reason to look for far fetched justifications as to why Allah used in the beginning of the verse the word: your Guardian, in singular and brought in its predicate: those who believe, in plural. Think over it.

Commentary

QUR’AN: Only Allah is your Guardian and His Messenger and those who believe: ar-Raghib has said in his Mufradatu'l-Quran: "al-wilayah" and "at-tawallah" denote that two or more things are so positioned as nothing extraneous comes between them. Metaphorically it is used to indicate proximity in place, or affinity, or friendship, and in help, or in belief al-wilayah is help, and/or management of affairs. It has been said that al-walayah and al-wilayah both are one like al-dalalah and al-dilalah and it really means management of affairs; and al-waliyy add al-mawla denote this meaning, and both are used as nomen agentis, i.e. guardian/manager; and as nomen patientis, i.e. one whose affairs are managed. A believer is called waliyy of Allah, but nowhere is he referred to as mawla of Allah; while Allah is called waliyy of the believers, as well as their mawla.
Further he says: "They say, tawalli when used without any preposition, gives the meaning of wilayah, indicating that it is related to the nearest objective; they say, 'I turned my ears/eyes/face to so and so. Allah says: ...so We shall surely turn thee to a qiblah which thou shall be pleased with; turn then thy face towards the Sacred Mosque; and wherever you are, turn your faces towards it,.... (2:144); but when it is followed by preposition min (from) clearly or implied, it means turning away and leaving the proximity."

Apparently, man perceived the proximity (pointed to by wilayah first of all physically in bodies and their places and times; then it was borrowed for immaterial nearness, opposite to the abovementioned idea. We know that primitive man began his perceptive journey with the material things perceived through the five senses and was involved with them long before thinking about rational propositions and immaterial ideas and their related things.

When wilayah - a special proximity - is affected in spiritual/ immaterial affairs, it follows that Analyst has a right and an authority over the mawla, which others do not have (except through him). All such managerial aspects that may be delegated to another will automatically be taken over by the waliyy e.g. the waliyy of a deceased person. The estate, which the deceased used to manage by right of ownership, his heir, has the right to manage it by wilayah of inheritance. Likewise, the guardian of a minor manages that minor's financial affairs by wilayah of guardianship; and the helper manages the affairs of the helped one strengthening him in his defense; and Allah is the Guardian (waliyy) of His servants and manages their affairs in this world and the hereafter ? there is no guardian except Him. So Allah is the Guardian of the believers, inasmuch as He manages the affairs of their religion through guiding, calling, and helping them and so on. And the Prophet is the Guardian of the believers inasmuch as he has the authority to decide between them, for them and against them through legislation and judgment. Likewise, the hakim (ruler, judge) is the guardian of the people over whom he rules within his jurisdiction. The same is the case with other examples of wilayah, like that of emancipation, covenant, protection, neighborhood and divorce; similarly, the wilayah of a cousin, of love and of a designated successor, and so on.

Also, His word: they shall turn (their) backs to you (33:15), i.e. they shall turn their backs towards the war and ignore its demands.

And His word: you turned back (5:92), i.e. you turned away from accepting it; you faced its opposite direction by turning away from it.

In short, looking at wilayah in its different usages, we get the meaning of a sort of proximity that gives its subject some authority of management and possession of planning.

Looking at the context of the verse under discussion: "Only Allah is your Guardian and His Messenger and those who believe", we find that the meaning of wilayah (guardianship) for all the guardians is the same, because "Allah, His Messenger and the believers", have all been ascribed to one word: "your Guardian", and clearly guardianship of each has the same meaning. This is also supported by the clause at the end of the second verse: then surely the party of Allah are they that shall be triumphant, as it indicates or clearly shows that all the guardians are the party of Allah, because they are under His Guardianship; thus the guardianship of the Messenger and of those who believe sprout from the root of Allah's Guardianship.

Allah has ascribed to Himself the following aspects of wilayah:

al-Wilayatu ‘t-Takwimiyyah (The Authority Over Creation): Through this authority He manages everything and disposes the creatures' affairs as He pleases and in whatever way He pleases. He says: Or have they taken guardians besides Him? But Allah is the Guardian.... (42:9);... you have not besides Him any guardian or any intercessor; will you not then mind? (32:4);... Thou art my guardian in this world and the hereafter;... (12: 10 1);... he has no guardian after Him;_ . (42:44). The same is the implication of the verses: ...and We are nearer to Him than his life vein. (50:16);... and know that Allah intervenes between man and his heart, ...(8:24).

Possibly related to it is the wilayah of help, which Allah ascribes to Himself. That is because Allah is the Protector of those who believe, and because the unbelievers shall have no protector for them (47:11);... then surely Allah it is Who is his Guardian, ...(66:4); and the same connotation is seen in the verse: ...and helping the believers is ever incumbent on Us (30:47).

al-Wilayatu 't-Tashri’iyyah (The Authority Over Legislation): Allah has ascribed to Himself this wilayah which concerns the believers' religious affairs: Legislation of the laws, guidance, advice, help and so on. He says: Allah is the Guardian of those who believe; He brings them out of the darkness into light, ...(2:257);... and Allah is the Guardian of the believers (3:68); and Allah is the Guardian of the pious... (45:19) The same is the theme of the verse: And it is not for a believing man nor for a believing woman to have any choice in their affairs when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest straying (3 3:3 6).

This is what Allah has described related to His wilayah, and it concerns the authority over creation and authority over legislation andYou may also call them the real wilayah and the wilayah from a subjective point of view.

Then Allah has mentioned for His Prophet (s.a.w.) the wilayah which is reserved for him, and it is al-Wilayatut-Tashri’iyyah: The Prophet (s.a.w.) has the right and authority to legislate the laws, call people to it, train the ummah accordingly, rule over them and decide in their affairs. Allah says: The Prophet has a greater claim on the believers than they have on themselves.... (33:6). The same is the connotation of the verses: Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you;... (4:105);... and most surely you guide to the right path (42:52);... a Messenger from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom.... (62:2);... that you may make clear to men what has been revealed to them .... (16:44);... obey Allah and obey the Messenger... (4:59); And it is not for a believing man nor for a believing woman to have any choice in their affairs when Allah and His Messenger have decided a matter;... (33:36); And that you should judge between them by what Allah has revealed, and do not follow their low desires, and be cautious of them, lest they seduce you from part of what Allah has revealed to you;... (5:49). It has been mentioned that Allah has not ascribed to the Prophet the wilayah of help for the ummah.

In short, the Prophet (s.a.w.) has the wilayah over the ummah, inasmuch as he leads them to Allah, rules over them, judges and decides in all their affairs. It is incumbent on them to obey him unconditionally. In this way, his wilayah springs from Allah's wilayah, in the meaning of the authority of legislation. In other words, the Prophet (s.a.w.) has precedence over them as they are bound to obey him, because his obedience is Allah's obedience. Thus, his wil4ah is the wilayah of Allah, as some previously quoted verses prove, for example: ...obey Allah and obey the Messenger... (4:59); And it is not for a believing man, nor for a believing woman to have any choice in their affairs when Alldh and His Messenger have decided a matter;... (33:36), apart from other such verses.

It is this meaning of wilayah as ascribed to Allah and His Messenger, which is bestowed on the believers in the verse under discussion, when it says: "Only Allah is your Guardian and His Messenger and those who believe." You have seen that the context proves that it is only one wilayah, and it belongs to Allah directly and to the Messenger and to those who believe indirectly by permission of Allah. Had the wilayah ascribed to Allah in this verse, been different from that ascribed to those who believe, it was more appropriate, in order to avoid any confusion, to bring another word of wilayah before mentioning "those who believe", as Allah has done in similar situations. For example, He says: Say: "A hearer of good for you (who) believes in Allah and believes the faithful..." (9:6 1). The word: "believes", has been repeated because its connotations in the two clauses are different. A similar style was used in the verse: ...obey Allah and obey the Messenger... (4:59), as was explained in volume 8 (Eng.) of this book.

Moreover, the word: "Your Guardian", is singular and is ascribed to, "those who believe", i.e. plural. According to the exegetes, it is because wilayah here has a single meaning, and it directly belongs to Allah and as for the Messenger and the believers, it is indirectly, through Allah.

It is clear from above that the restriction in "Only" aims at confining the wilayah to those mentioned in the verse. It removes the possible misunderstanding that it might cover those who are mentioned and also the others. There is another possibility that this restriction negates the wilayah of all persons other than those mentioned therein.

QUR’AN: those who keep up prayers and pay the ZAKAT while they bow: It gives further particulars of "those who believe"; "while they bow" is the conditional clause attached to the subject hidden in the verb "pay". ar-ruku is a particular position of body which is found in human beings only. An old man with bent back is called ar-raki (one who bows down.) In the language of shar’iah it is the name of a special position in worship. Allah says: ...(those) who bow down, who prostrate... (9:112). Symbolically it represents humility and submission (to Allah); but in Islam it is not allowed except in prayer, contrary to prostration.

And because it shows humility and submission, the word is sometimes used to allude to general humbleness, or to poverty and need, because a man in straitened circumstances usually shows humility before others.

QUR'AN: And whoever takes Allah and His Messenger and those who believe for guardian, then surely the party of Allah are they that shall be triumphant: at-Tawalli (to take as a friend); "those who believe" points to the preceding: those who believe, together with their attributes: those who keep up prayers and pay the zakat while they how,? the clause: "then surely the party of Allah are they that shall be triumphant", is put in the place of the complement for the preceding conditional clause, although it is not the complement. Rather, the speech has put the major premise in place of the conclusion, in order to show the reason of the proposition. In effect it says: Whoever takes Allah and His Messenger and those who believe for guardian, shall be triumphant, because he belongs to the party of Allah and the party of Allah are they that are triumphant. It is an allusion that they are the party of Allah.

al-Hizb according to ar-Raghib, is a group having coarseness, ruthlessness, and harshness. Allah has described His party in another place in the Qur'an, with a nearly similar theme and has ascribed success to them. He says: You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Messenger, even though they were their fathers, or their sons, or their brothers or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with a spirit from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well pleased with them and they are well pleased with Him; they are Allah’s party: now surely the party of Allah are the successful ones (58:22).

al-Faw means victory and acquisition of the object of desire, i.e., triumph. It is this triumph and success, which Allah has promised to bestow on the believers - this being His best promise to them. He says: Successful indeed are the believers (23:1). Many verses have this theme; and in all of them the promise is without any condition; obviously it denotes unrestricted victory and unconditional success. Gaining felicity, adhering to truth, vanquishing infelicity and refuting falsity in this world and the hereafter: In this world through good life which is found in virtuous society made up of the friends of Allah, in an earth cleansed from the friends of Satan based on piety; and in the hereafter, in neighborhood of the Lord of the worlds.