Deception of shias by categorizing the Ahlebayt of prophets(pbut)


Deception of shias by categorizing the Ahlebayt of prophets(pbut)

Islam gives no credence to ties or relationships not based on faith and sincere action. It places a sharp distinction between one generation and another when the later one deviates from the faith, despite their common ancestry. Indeed, according to Islam, faith can separate father and son, and man and wife. Thus the Arabs who adopted Islam are distinguished from those who did not, just as Jews and Christians who believed in the religion of Abraham, Moses and Jesus are distinguished from those who deviated from them. Ancestors and offspring only become one family or nation when they are all believers united by the same faith, regardless of colour and geographic or ethnic origins. (In the shade of quran, sayyid qutub)

Thus we(ahlesunnah) believe that the Ahlebayt of prophets(pbut) includes only “righteous believers”. And a person may be Ahlebayt of a prophet in linguistic sense but that person can only be addressed as Ahlebayt of prophet if he/she is a believer. And though few  companions of prophet(Saw) were not from family member of prophet(Saw) in linguistic sense, but they can attain the honor of being included in  Ahlebayt of prophet(Saw) if prophet(saw) wants to honor them in such manner because of their service to islam and their deeds, etc. (For eg Salman farsi(ra) , etc) .

We don’t have any objection if the Ahlebayt of prophets are categorized in (1)”general family”(which includes non believers) (2) “family members who were righteous believers”.

But the shias have categorized Ahlebayt of prophets (phut) in two categories one is the general(which includes righteous believers as well as non believers) and the other is the special/chosen (i.e infallible ones). They say that the general Ahl al-Bayt of a prophet include all his wives and whoever is related to him. And even his followers may fall under this category. However, the special/chosen Ahl al-Bayt of a prophet are only those chosen by Allah. Therefore, according to them the wives and relatives (including all of Banu Hashim) of the Prophet Muhammad, peace be upon him and his family, were all part of his general Ahl al-Bayt! However, only the Twelve Imams (ra), Sayyidah Fatima (ra) and Allah’s Apostle, peace be upon him and his family, himself are part of the special Ahl al-Bayt.

So the disagreement between Ahlesunnah and the shias is not on the category of general ahlebayt, but the other category which they(shias) restrict to chosen/infallible ones and exclude the other fallible righteous believers from progeny of prophets.

The Shia will continually try pushing the verse in relation to Prophet Ibrahim(as) to prove their false concepts. They will state that the verse clearly declares that the Imams/chosen ones will be infallible because in it Allah says: “My covenant includes not Zalimoon (wrong-doers, unjust, etc).” This argument is quickly rejected because the opposite of Zalimoon (wrong-doers) is not Infallible but rather it is Mu’min (good-doer) or ‘Adl (just). Allah promised to make the righteous to be leaders of the world, but His promise would not extend to those who were Zalimoon. Indeed, a person who is fallible is not necessarily one of the Zalimoon. If that were the case, are we going to argue that Ayatollah Khomeini is one of the Zalimoon? How can the pious Muslims be Zalimoon when Allah orders them to fight the Zalimoon? This would be a logical inconsistency. As can be seen, the opposite of Zalimoon is not infallible. The verse in the Quran regarding Prophet Ibrahim (as) simply states that Allah’s covenant does not extend to the unjust, so what is the opposite of unjust?

Who is a just person?

Answer: The immediate word that would come to our minds when thinking of the opposite of “unjust” is “just”. It is not “perfect” or “Infallible”. This is obvious, and does not need much elucidation. Thus, the qualities of a just person in general is what the reader should strive to look for. The answer is found from the answers given by the office of Grand Ayatullah Ali al-Sistani:

Question: Who is a just person?

Answer: A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct.

Lastly, one should ponder that if wives of the prophet(Saw) even after being righteous believers couldn’t have been included in the chosen family just because they didn’t have any children from the prophet(saw) then how is this just?  And why were the wives of prophet(Saw) honored as “mothers of believers” as a whole? Allah didn’t say some of them are mothers of believers, but they were rewarded as a whole. And we know the style of quran is that when we find any wife of a prophet to be unworthy to receive any reward then Allah then and there excludes her from that reward.(for eg wives of prophet lut(as) and noah(as)). The uniqueness of this reward of being titled as mothers of believes will be discussed in another article.

Moreover why is it that they were included in the salutations we send on prophet(Saw), which is called “Durood”.  Prophet(Saw) from authentic narrations(Sahi muslim Bk 4, Number 0807) taught us that muslims should send peace and blessing on wives of prophet(Saw) . And prophet(Saw) didn’t say this for some wives but for all of them, as a whole, if at all some of them were not righteous or were not from the blessed family or not even one of them was included in the blessed family, then why were they included in durood?(mazallah)

 

Arguments:

There are some arguments raised by the shias using the verses of quran and misinterpreting them. So lets us see what those verses are and how they are misinterpreted by the shias to form the disputed category (i.e chosen/infallible ones) of prophets Ahlebayt.

 

Argument 1:

Even the Qur’an confirms our(shia) position:[11:42] So it (the ship) sailed with them amidst waves like mountains, and Nuh (Noah) called out to HIS SON, who had separated himself (apart): “O my son! Embark with us and be not with the disbelievers.” And Nuh (Noah) called upon his Lord and said: “O my Lord! VERILY, MY SON IS OF MY FAMILY! And certainly, Your Promise is true, and You are the Most Just of the judges. He said: “O Nuh (Noah)! SURELY, HE IS NOT OF YOUR FAMILY; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you should be one of the ignorant.” [11:42, 11:45-46]

Of course, Nuh’s son was part of his general family. But Allah excluded him from Nuh’s chosen family who were promised salvation. This is where the argument of our opponents collapses completely.

Answer:

Quran[3:33-34] Allah chose Adam, Nuh (Noah), THE FAMILY OF IBRAHIM (Abraham) and the family of ‘Imran above the Alamin (mankind and jinn) (of their times). OFFSPRING, ONE OF THE OTHER, and Allah is All-Hearer, All-Knower.

This verse mentions two individuals, Adam and Noah, and two families, the House of Abraham and the House of `Imrān. It is, thus, made clear that Adam and Noah have been exalted as individuals, while Abraham and `Imrān were favored along with their descendants. (In the shade of quran, sayyid qutub). Then from where did the shias derived the concept of chosen family of prophet noah(as) and general family of noah(As) ?  If he had a special/chosen family then why wasn’t it mentioned in this verse as for hz ibrahim(as) and hz imran(as). Is it mentioned anywhere that even the son of prophet noah(as) became a prophet? Moreover if you still consider that prophet noah(as) had a chosen family even after the verse we quoted explicitly rejects it, then you will have to believe that even prophet Adam(as) too had a chosen family. Then the question will be that which of his son was a prophet?

The deception of the shias in forming the categories was that they made categories which would support their false beliefs, interpreting the verses of quran in an incorrect manner. The categorization of Ahlebayt into “chosen ones” and “general ones” itself is wrong. If they formed their belief based on these verses of quran then the categories of Ahlebayt should have been “family members who were righteous believers” and “general family members”. Because the quran doesn’t teaches us that the son of prophet nuh(as) was not saved because he was not from the chosen ones, It was just because he was not a believer or (atleast not righteous believer for sake of argument if shias believe that he was a believer).

So making categories between chosen ones and general ones is to deceive people who lack even back knowledge.

Thus we find that all those who are righteous believers from the family of prophet are his ahlebayt. And only the ones who were non believers or not righteous are excluded from the ahlebayt of a prophet. And the category of “chosen ones” has nothing to with it, because the opposite of unrighteousness is righteousness not infallible.

Its not that only chosen ones from the family of prophet noah(as) were to be saved, because from what we understand from the categorization of shias is that, since son of nuh(as) was not from the chosen ones he was not saved. Now either they can say that chosen ones means infallible ones or divinely selected one. But this doesn’t solve the problem, if suppose he was a believer(unrighteous) but just because he was not infallible and not divinely selected, was he left to drown? And were all those apart from the family members of nuh(as) who were saved  were infallible or chosen ones?

Anyone who ponders over these points can easily make out the flaw in the categories formed by the shias for the Ahlebayt of prophets.

 

Argument 2:

[3:33-34] Allah chose Adam, Nuh (Noah), THE FAMILY OF IBRAHIM (Abraham) and the family of ‘Imran above the ‘Alamin (mankind and jinn) (of their times). OFFSPRING, ONE OF THE OTHER, and Allah is All-Hearer, All-Knower.

We know in this verse that the (special) families of prophets are always offspring of one another, along with the prophets themselves (i.e. they are always the prophet’s lineage). This shows that blood relationship, especially descent from the prophet, and NOT marriage, is the primary factor for membership of a prophet’s family.

Answer:

This verse mentions two individuals, Adam and Noah, and two families, the House of Abraham and the House of `Imrān. It is, thus, made clear that Adam and Noah have been exalted as individuals, while Abraham and `Imrān were favoured along with their descendants, on that basis which was firmly established in the preceding sūrah al-Baqarah, with regard to Abraham’s seed. This confirms that the inheritance of prophethood and blessings is not determined by the relationship of blood, but by that of faith: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said: I have appointed you a leader of mankind.’ Abraham asked: And what of my descendants?’ God said: ‘My covenant does not apply to the wrong doers.’”(2: 124) [In the shade of quran , sayyid qutub]

This verse just shows us that these families descended from Adam and noah, and the fact is that every human being today is from the children of prophet Adam(as). However the quran doesn’t teach us that the father of each and every prophet was one of those who were chosen over nations. Refer quran (6:74) Neither was the father of prophet(Saw) among the chosen ones.

And the point to realize is that from this verse we realize that Noah(as) was exalted as individual, then from where did the shias derived the concept of chosen family of prophet noah(as) and general family of noah(As) ?  If he had a special/chosen family then why wasn’t it mentioned in this verse as for hz ibrahim(as).

And was Hz Imran(as) a prophet? No, nor was his daughter a prophet but Imrān just belonged to the House of Abraham still his household was chosen over nations.

The shias from this verse are trying to paint a picture that the children of prophets who are chosen as prophets or imams are to be called as family of prophets. And rest of their children even if they were righteous and pious are not from their special family. This is indeed pathetic. We challenge the shias to quote us any verse from quran where a righteous son of prophet was excluded from Ahlebayt because he was not chosen or infallible. And if they need proofs regarding our view then we are ready to give proofs from their own sources for example sons of hz musa(as) (who existed according to some shia tafseers) were termed as Ahl(family) and neither were they infallible nor were chosen ones.  And even the other righteous sons of noah(as) though prophet noah(as)’s family was not chosen one.

Nowhere does this verse mentions that wives of prophets are not from Ahlebayt, we have in one of our article proved from quran that almost every place where the word Ahl/Ahlebayt is used it is for wife.

And we want ask that why was Fatima(ra) included in special family? If you say that because she was mother of imams, then are the mothers of all other imams from the special ahlebayt?  We need an answer from narrations of your imams not from the wannabe scholars. Secondly from where did you derive the principle that mother of imams or prophets are included in the special category of ahlebayt(i.e chosen ones)?  And why can’t wives of prophets be included in that category, do you have any proof from divine sayings which exclude righteous wives of prophets from their Ahlebayt ?

 

Argument 3:

Or do they envy men for what Allah has given them of His bounty? Then, We had already given the family of Ibrahim (Abraham)  the Book and Wisdom, and conferred upon them a Mighty Kingdom. (Qur’an 4:54)

If we assumed, as our opponents assert, that the family of Ibrahim are his wives and all his relatives and descendants and freed slaves, then we would be forced to conclude from the above verse that all of them were prophets and Imams (divine kings) and were chosen above the worlds.

Answer:

Reply 1: Now from deceptive interpretation of quranic verses by shias, the counter questions for them will be that, “do they consider wife of Ibrahim(as) as a prophet or Imam(divine leader)”? Well we don’t think so. Neither were the mothers of moses(as) and Isa(as) prophets or Divine leaders. But still they are regarded as Ahlebayt.

The word aal(family) can be used in a general sense but when it is used it doesn’t necessarily applies to all of the family members in particular.

Let me give you an example for a good understanding, suppose from four of my sons two got a medal. Then I can say that my sons got a medal, because I used the term sons in general and its not necessary that I should specifically say my 2 sons got medal. And because of such a sentence my other sons are not excluded from my family and it will be stupidity if some one tries to portray from my statement that I have two categories of children.

For a more better understanding here are few examples from quran:

Allah states:

الْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ

“The people of the Pharaoh picked him up (without realizing) that he would become their enemy and a source of their sorrow. The Pharaoh, Haman, and their army were sinful people.(28: 8, shia translator , sarwar)

Now does it mean that all the people of firawn, each and every individual picked hz musa(as) ? Surely not, only some had picked him up. But because Allah used the word in general form can we say that all those who didn’t pick musa(as) were not from the people of firawn? Well in normal circumstances we will not, unless shia logic is applied to it.

Moreover the same is stated in shia tafseer, that though Allah said the aal firawn picked him up, but actually just few from them picked him up: (However, the Arabic phrase: /’ālu fir‘aun/ (the people of Pharaoh), used in the verse, shows that not only one person but “a group” of the people of Pharaoh participated in taking the box from the water, and this is an evidence for the fact that they were waiting for such a thing.( The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 28:8)

Another example: Allah states here that all the people of firawn were unjust.

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُم بِذُنُوبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَونَ وَكُلٌّ كَانُواْ ظَالِمِينَ

Like the people of the Pharaoh and those who lived before them, (the unbelievers) rejected the revelations of God. We destroyed them for their sins and drowned the people of Pharaoh. They were all unjust.(8:54 ,shia translator, sarwar)

But if you read this verse you will find that not “all” the people of firawn were unjust but there was a man among the people of firawn who was a believer. So the verse above used the word aal firawn in general sense, but it was not applicable to each and every one from aal e firawn.

وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيْمَانَهُ أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُم بِالْبَيِّنَاتِ مِن رَّبِّكُمْ وَإِن يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِن يَكُ صَادِقًا يُصِبْكُم بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ

A believing person from the people of the Pharaoh who concealed his faith said, “Would you kill a man just because he says God is my Lord? He has brought you illustrious miracles from your Lord. If he speaks lies, it will only harm him, but if he speaks the Truth, some of his warnings may affect you. God does not guide a transgressing liar.(shia translator, sarwar 40:28)

So from these examples we understand that in verse (4:54) the word “aal e ibrahim” was used in a general sense but it doesn’t apply to each and every individual from the aal e ibrahim.

Reply 2: And regarding their claim that mighty kingdom was granted to them then even it is not restricted to infallibles or prophets: “They [the Children of Israel] said: ‘We suffered hurt before you came to us, and since you have come to us.’ He [Musa] said: ‘It may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how you behave.’” (Quran 7:129)

We see that the position of vicegerency and dominion does not refer in here to a perfect infallible leadership, the placement of “Imaamah” in the hands of the Children of Israel in this Verse is similar to the dominion and leadership that Allah may bestow upon any people after rescuing them from their oppressors. It cannot refer to a special form of Imaamah simply because the population as a whole is granted this Imaamah, and they are responsible for the good and bad actions they commit once they are placed under this position. And even the statement of hz musa(as) was to his people and they weren’t infallibles or prophets.

 

Argument 4:

Quran [57:26] And indeed, We sent Nuh (Noah) and Ibrahim (Abraham), and placed in their offspring Prophethood and Scripture. And among them there are SOME who are guided; BUT MANY OF THEM ARE FASIQUN (rebellious, disobedient to Allah). (emphasis added)

Can Fasiqun be prophets and Imams, chosen above the worlds? Of course, that is not possible. Rather, only SOME of his descendants were chosen by Allah as part of his special family. Allah NEVER practices nepotism. So, why does He place the families of prophets above all others?

Answer:

As we have proved in argument (3) that the word aal(family) can be used in a general sense but when it is used doesn’t necessarily applies to all of the family members in particular. Similarly is for the word dhuriat(offspring) though the verse states that the offspring of prophets were granted prophethood, but it doesn’t mean that those who weren’t granted prophethood even after being righteous believers from the offspring of prophets were not their offspring.

Let me give you an example for a good understanding, suppose from four of my sons two got a medal. Then I can say that my sons got a medal, because I used the term sons in general and its not necessary that I should specifically say my 2 sons got medal. And because of such a sentence my other sons are not excluded from my family and it will be stupidity if some one tries to portray from my statement that I have two categories of children.

Thus, the verse of quran (Indeed We sent forth Noah and Abraham and established in their line Prophecy and the Book) means that, which ever Messenger came with Allah’s Book, was “FROM” the progeny of the Prophet Noah and, after him, from the progeny of the Prophet Abraham. It doesn’t means that only they were the progeny.

And the answer to the argument is in the sentence of the verse that “there are some who are guided” because this even includes the righteous believers among them who were neither prophets nor infallibles. It is not that all those who were guided were only the prophets, no but all those who were guided were the righteous believers which encompass the prophets.

Regarding their argument of being chosen above the worlds, then yes fasiqun can’t, but righteous believers can be, even if they are not prophets.

Refer this verse: ” O’ Children of Israel,call to mind My favour which I bestowed on you, and that I made you excel the nations (of that time). “( 2:47)

Here is the shia tafseer for this verse: In these verses, again, the Lord addresses the Children of Israel and reminds them of His bounties bestowed on them, thus:” O’ Children of Israel, call to mind My favours which I bestowed on you, …”These bounties were numerous consisting of Faith, Divine Guidance and their rescue from the grips of pharaohs which led them to regaining their splendour and independence. Then, among these bounties He has pointed out the bounty of their being made to excel the nations of their time which in itself is a combination of different bounties. He continues and says: “… and that I made you excel the nations (of that time) .” (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 2:47)

From the shia commentary of  the quranic verse we come know that , though there were many who were fallibles and non-prophets among the children of Israel (who were saved from the grips of pharaohs) but they were made excel nation. This also shows the flaw in the categorization of shias for family of prophets. i.e chosen/infallible ones and general ones.

 

Argument 5:

And who were the chosen family of Ibrahim? The Qur’an answers:

[al-hilali and khan 6:83-87] And that was Our Proof which We gave Ibrahim (Abraham) against his people. We raise whom We will in degrees. Certainly your Lord is All-Wise, All-Knowing. And We bestowed UPON HIM Ishaq (Isaac) and Ya’qub (Jacob), each of them We GUIDED, and before him, We guided Nuh (Noah), and AMONG HIS PROGENY Dawud (David), Sulaiman (Solomon), Ayyub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). THUS DO WE REWARD AL-MUHSINUN (THE GOOD-DOERS). And Zakariyya (Zechariah), and Yahya (John) and ‘Isa (Jesus) and Ilyas (Elias), each one of them was of THE RIGHTEOUS. And Isma’il (Ishmael) and Al-Yasaa’ (Elisha), and Yunus (Jonah) and Lut (Lot), and each of them We PREFERRED ABOVE THE ALAMIN [mankind and jinn (of their times)]. And also some of THEIR FATHERS and THEIR PROGENY and THEIR BRETHREN, We CHOSE them, and We GUIDED them TO THE STRAIGHT PATH.

In the above verse, Allah explicitly names the family of Ibrahim. We discover that they are only some of his offspring. This establishes clearly again that prophets do have special and general families, and only their chosen brothers and progeny can be part of their special families. Should any wife be part of such a family, she MUST be the mother of his progeny (remember “offspring, one of the other”). That would make her part of his lineage.

Answer:

In no way does these verses shows us that there were two types of families of prophets. Infact the verse states that: “We guided Nuh and AMONG his progeny Dawud, Sulayman, Ayyub, Yusuf , Musa, and Harun” which means that AMONG the progeny the ones who were guided and granted prophethood were so and so members, and they were just a part of a progeny(which could even include non prophets or fallibles) not that they were a different progeny.

Moreover the names of the wives of prophets who were mothers of their progeny are not mentioned here so does it mean that they too are excluded from the chosen family?

And the phrase of the verse “offspring of one of the other” means the rest mentioned in the verse(3:33) descended from Adam and noah and the phrase (one of the other) means that  the family of Abraham and the family of  Imran are both progenies from one origin separated from each other. This verse nowhere specifically says that it is even addressing the wives of prophets who were mothers of progeny of prophets, the families are only mentioned for the prophets from these two families. Even the shia commentary say the same: The purpose of ‘ the family of Abraham ‘ mentioned in this verse is Ismael and Issac and the offsprings of these two. The purpose of ‘ family of ‘Imran ‘ is Moses and Aron, the sons of ‘Imran-ibn-Yashar. (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 3:33)

 

Argument 6:

A shia commentary states: Allah does not choose any one from amongst His servants unless the one be sinless, pure, and immaculate. Therefore, such special persons elected from the family of Abraham and the family of ‘Imran have to be the ones who have been sinless, whether they would have been choosen as prophets or as Imams.

Answer:

The Shia will continually try pushing the verse in relation to Prophet Ibrahim(as) to prove their doctrine of Imamah. They will state that the verse clearly declares that the Imams will be infallible because in it Allah says: “My covenant includes not Zalimoon (wrong-doers, unjust, etc).” This argument is quickly rejected because the opposite of Zalimoon (wrong-doers) is not Infallible but rather it is Mu’min (good-doer) or ‘Adl (just). Allah promised to make the righteous to be leaders of the world, but His promise would not extend to those who were Zalimoon. Indeed, a person who is fallible is not necessarily one of the Zalimoon. If that were the case, are we going to argue that Ayatollah Khomeini is one of the Zalimoon? How can the pious Muslims be Zalimoon when Allah orders them to fight the Zalimoon? This would be a logical inconsistency. As can be seen, the opposite of Zalimoon is not infallible. The verse in the Quran regarding Prophet Ibrahim (as) simply states that Allah’s covenant does not extend to the unjust, so what is the opposite of unjust?

Who is a just person?

Answer: The immediate word that would come to our minds when thinking of the opposite of “unjust” is “just”. It is not “perfect” or “Infallible”. This is obvious, and does not need much elucidation. Thus, the qualities of a just person in general is what the reader should strive to look for. The answer is found from the answers given by the office of Grand Ayatullah Ali al-Sistani:

Question: Who is a just person?

Answer: A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct.

Moreover the quran nowhere mentions that those all who were termed as Ahlebayt were infallible, whether it be mother of musa(as) or wife of musa(as) or wife of hz ibrahim(as) or the saved family of hz noah(as). And even if they were then what was the reason for them being made infallible?

Again, we find that even this concept was innovated by the shias which doesn’t have any proof from quran that only the infallibles ones are included into the chosen family of prophets.

 

Argument 7:

The shia might use these verses of quran to support their baseless theories that wives of prophets because of being mothers of prophet’s progeny were included in the chosen family. So they might use the example of mother of moses(as) and wife of ibrahim(as).

Answer:

Both of these examples were refuted in our previous articles. Please refer our arctile “[Ahl/Ahlebayt] a collective noun and its usage” example #1 for wife of ibrahim(as).  And refer the article “Usage of word Ahl/Ahlebayt in Quran” example #2 for the argument of mother of moses(as).

 

Questions for the shias:

The reason for these questions is because to realize our readers how many flaws does the self made principles of shias have. And actually they too are confused regarding their own principles made by their ownselves. And inshallah these questions will expose the deception of shias in the categorization of the Ahlebayt of prophets.

1. Define the characteristics of “chosen family” and show us that all the characteristics are present in each and every member of the chosen family including the wives of prophets who were mothers of the progeny of prophets.

2. And Is khadija(ra) who was the wife of our beloved prophet(Saw) included in the chosen family?

3. Are the wives of the all 10 imams considered from the chosen family from who were mothers of the progeny of your imams? ( we need the answer from either an authentic narration of imam or from the statement of renowned shia scholar). If the answer is, no! Then why aren’t they included, because the principle you set from that they should have been included?

4. Are the wives of prophet Noah(as) and prophet lut(as) included in the chosen family because they were the mothers of the progeny of Noah(as) ? If no, then doesn’t it proves that view of Ahlesunnah is correct that only the righteous believers from the family of prophets are included in that family.

5. Why were the wives of prophet(Saw) included in durood if they weren’t from the blessed ahlebayt of prophet(Saw)? (ofcourse you are free to reject this question saying it was fabrication and it may sound satisfactory to ignorant shias, but how can you convince the sunnis and unbiased shias who are seeking the truth with such answer?)

6. And from where did you derive this principle that wives of prophets needs to be mother of prophet’s progeny to be included in chosen family? Who taught you this? Did you derive this conclusion on your qiyas? Then let us remind you your narrations that using qiyas is forbidden(haram) in your madhab, (refer Al kafi H 103, Ch. 11, h 9)

7. If you are going to quote us the verses where wife of prophet ibrahim(as) was called as Ahlebayt  then please care to follow the rule made by your ownselves i.e. please state that, where is it mentioned that the word Ahlebayt was denoting a chosen family and not a general family? Because even the wife of hz musa(as) in quran was called as Ahl(family) but neither of her son is to be known as a chosen leader, So we can say that in similar context was the word Ahlebayt used for wife of hz ibrahim(as).

8. Is there any verse of quran which explicitly states that wives of prophets even after being very righteous cannot be included in the chosen family if they are not the mothers of progeny of prophets? If no then based what you exclude wives of prophet(Saw) from his family?

9. If Ahle kisa were chosen Ahlebayt , then why was zakat made haram on the wives of prophet(saw) and Aqil and the offspring of Aqil and the offspring of Jafar and the offspring of Abbas.’ etc ? And If you say that because they were general Ahlebayt then were the ones among these families who didn’t accept Islam also forbidden to accept zakat?

10. According to your scholars, reference to Salman Farsi as a member of the Ahlul-Bayt was honorary. (source) So if he was being included in the general Ahlebayt, then how was it an honor for him? Because general Ahlebayt even consists of non believers according to you. And if it was among the chosen Ahlebayt then is salman al farsi too infallible or an imam ?

 

References used:

1. Al kafi H 103, Ch. 11, h 9 : Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Dawad ibn Farqad from one he narrated from ibn Shubruma (a judge in al-Kufa during the rule of al-Mansur) who has said the following. “I never heard any thing like a statement I heard from Imam abu ‘Abdallah (a.s.) and it is almost as he said, ‘Pierced my heart.’” The Imam (a.s.) said, “My father narrated from my great-great-great-great grandfather, the holy Prophet (s.a.) who said, ‘Those who act on the basis of analogy will face their destruction and lead others to their destruction. Those who give fatwas without the knowledge of the abrogating and the abrogated, the clear text and that which requires interpretation, they will face destruction and lead others to their destruction.”

2. (Sahi muslim Bk 4, Number 0807) Abu Humaid as−Sa’idi reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? He (the Holy Prophet) observed: Say:” O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious.”

3. The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars. Shia tafseer. Here is the link for this tafseer. (click here)

4. In the shade of quran by sayyid qutub. A sunni commentary. It canbe downloaded from here. (click here)

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