ALI ALLAH/ ALLAH ALI

in the last few years we have had the concept of ALI ALLAH OR ALLAH ALI....i am not a munkir of this concept but would like to discuss this topic:

some people understand this concept to be wrong as they believe we are replacing ALLAH with ALI A.S or maybe vice versa.....

the concept can be complex but i will try explaining it from my point of view if anyone wants to add or correct me please do:

well we shia's believe that we cannot and will not see allah therefore we have the WALI of ALLAH; MOLA ALI A.S who is the wasila to ALLAH......so i believe that MOLA ALI A.S is hands, ear, eyes of ALLAH. HE A.S is found wherever we mention ALLAH.
overall the WASILA A.S is MOLA and thats wer we can only seee the prespective of ALLAH.

قال الله تعلى يدبر الأمر يفصل الايات لعلكم بلقاء ربكم توقنون اي ربكم الذي هو الإمام

Translation:

“[…] He controls all things, and explains the revelations, that you may attain certainty about meeting your Lord.” Your Lord refers to the Imam (a.s.)...

(Misbah al-Hidayah ilal-Khilafah wal-Wilayah, pp. 145)

whenever anyone has gone in search of ALLAH (swat), they have ended up at the door of ALI UN MURTAZA a.s.

YA ALI HAQ HAIDER!

These video will answer your Question....

https://www.youtube.com/watch?v=iLmgTORChk4&feature=related


https://www.youtube.com/watch?v=MNzwSlPUvFM&feature=related

thnks......

LAH.

قال الله تعلى يدبر الأمر يفصل الايات لعلكم بلقاء ربكم توقنون
اي ربكم الذي هو الإمام

Translation:

“[…] He controls all
things, and explains the revelations, that you may attain certainty
about meeting your Lord.” Your Lord refers to the Imam (a.s.)...

(Misbah
al-Hidayah ilal-Khilafah wal-Wilayah, pp. 145)


----

Just wanted to add that this is the exegesis made by Khumeni.

azadaar110 wrote:LAH.

قال الله تعلى يدبر الأمر يفصل الايات لعلكم بلقاء ربكم توقنون
اي ربكم الذي هو الإمام

Translation:

“[…] He controls all
things, and explains the revelations, that you may attain certainty
about meeting your Lord.” Your Lord refers to the Imam (a.s.)...

(Misbah
al-Hidayah ilal-Khilafah wal-Wilayah, pp. 145)

Just wanted to add that this is the exegesis made by Khumeni.

If scholars such as khumeni said that, then we must pay close attention...

Of course

Allah as Viewed by the Commander of the Faithful Imam `Ali

Two narrators, Muhammed ibn Abi Abdillah and Muhammed ibn Yahya, narrate a tradition related by Abu Abdullah Imam Ja`fer al-Sadiq citing the Commander of the Faithful Imam `Ali ibn Abu Talib delivering a sermon once in order to solicit people's support in his second war against Mua`wiyah ibn Abu Sufyan. In it, the Commander of the Faithful says,

All praise is due to Allah, the One and Only God Who is sought by all, the Unique One Who is neither created out of anything pre-existing, nor has He created anything out of something. Through His Might does He manifest Himself, and it is through His Might that anything manifests itself. None of His attributes can be fully comprehended, nor does He have any measure whereby He is compared. The tongue in any language is too crippled to describe His attributes, and the circumlocution of His attributes leads into nowhere but a blind alley. The sharpest of intellects are too puzzled to comprehend His kingdom; all comprehensive explanations are rendered short of delving into His kingdom. Unknown curtains obstruct the understanding of the lowest levels of His hidden knowledge, and the keenest insights are totally lost in comprehending the most (seemingly) superficial of His subtleties.

So Glorified is Allah Who cannot be reached by the most ambitious of wills, nor can He be grasped by the deepest of insights. Exalted is He for Whom there is no measure of time, nor any fixed duration, nor any limited description. Praised is He Who has no beginning at all nor any end, nor any extinction. Glorified is He as He has described Himself. Those who attempt to describe Him can never do so. He delineated the boundaries of all things when He created them without having modelled them after any pre-existing models, thus distinguishing Himself from their similitude. Never has He resided in them, so it could be said that He is contained therein, nor has He been apart from them, so a place outside them could be sought for Him. Rather, He, all Praise is due to Him, encompassed them in His knowledge and perfected their design and computed them. Even things beyond the curtains of the atmosphere are never hidden from His knowledge, nor are those obscurities within the depth of the dark, nor are those in the high heavens, nor are those in the lowest layers of the earth: for each and every thing in them there is a custodian and a keeper, each one of them surrounds the others, while His knowledge encompasses them all. He is the One and Only God upon Whom all depend for their existence and subsistence, the One Whom the passage of time never alters, nor does the creation of things tire Him. Whatever He wills, He says to it, "Be!" and it is. He created everything without following a pre-existing model or a precedent, and without encountering any fatigue or a prior planning. Whoever makes something makes it out of something else, whereas Allah created everything out of nothing. Every scholar acquires knowledge after being ignorant, while Allah is never ignorant, nor has He ever acquired knowledge out of what He creates. He encompasses all things in His knowledge before creating them. Nothing is added to His knowledge because of their coming into existence: His knowledge is the same before and after He brought them into existence. He never created what He created in order to enhance His control, nor out of fear of its decay or loss, nor to seek help out of it against His adversary, nor to seek the upper hand over a progressive competitor, nor seeking to be the equal of a dominating partner; all creation is nurtured by Him; everyone and everything are humbled slaves before Him.

Glorified is He Who never feels weary on account of creating what He creates, nor in nurturing whatever He creates, nor does He, out of inability or slackness, terminate what He creates. He knows what He creates and creates what He knows. Whatever He creates He creates neither out of deliberating on any new knowledge, nor does any doubt entertain Him on account of what He creates. Rather, He creates out of His inviolable decision, firm knowledge, and exact command. He made Himself unique in His Mastership, peerless in unity, grandeur, and sublimity. He remains peerless in praise and exalted in glory. He is far above parenthood, purified from and sanctified against any cohabitation.

He is too Great and too Mighty to seek any partners. Thus, none among what He creates opposes Him, nor is there any equal peer like Him from among His possessions, nor is there any partner in His Kingdom. He is the One, the Unique, the One sought by all, the Eternal, the Everlasting, the Lord of the cosmos Who has always been and shall always be, the eternally all alone before the beginning of time and after the end of all affairs. He will never terminate nor expire. Thus do I describe my Lord; there is no god except Allah; Great is He and how Great! Glorified is He and how Glorified! Almighty is He and how Almighty! He is far above what the unjust ones say about Him, far, far above that!



[1] His name is Sa`d ibn Malik ibn Sinan al-Khudri al-Ansari al-Khazraji, Abu Sai`d. He was a sahabi who for many years kept the Prophet company and participated in twelve of his military campaigns. He died in 74 A.H./693 A.D.

[2] The maximum length of a cubit is 21 inches; hence, they claim that Adam and the Almighty is each 15 feet tall... Astaghfirullah...

[3] al-Bukhari, Sahih, "Kitab al-Isti'than" (Book of seeking permission to enter), in a chapter titled "Bab Bid' al-Salam" (a chapter dealing with initiating a greeting). Muslim, Sahih, "Kitab al-Jannah wa sifat na`eemiha" (Book of Paradise and the description of its bliss), in a chapter titled "Bab yadkhul al-jannah aqwam af'idatuhum mithl af'idat al-tayr" (a chapter about Paradise being entered by people whose hearts are like those of birds'), Vol. 28; see also Vol. 115, "Kitab al-birr: Bab al-nahi `an arb al-wajh" (Book of kindness: a chapter dealing with the prohibition of striking the face." Ahmed ibn Hanbal, Musnad, Vol. 2, pp. 244, 251, 323, 365, 424, and 569.

[4] al-Bukhari, Sahih, Vol. 2, p. 122, where Surat al-Zumar is explained. It is also stated in Vol. 4, p. 186, where the verse "What stopped you (O Eblis) from prostrating to what I created with My own hand?" is explained. It is also stated in Vol. 4, p. 192, where the verse saying, "Some faces will on that Day be pleased" is discussed. Muslim, Sahih, Vol. 19, pp. 21-22, where a description of the Day of Judgment, of Paradise, and of Hell, is given.

[5] al-Bukhari, Sahih, Vol. 4, p. 189, where verse 43 of Surat Noon is explained in "Kitab al-Tawhid" (Book of the Unity of God).

[6] al-Bukhari, Sahih, Vol. 4, p. 191, where Surat Qaf is explained. Al-Tirmithi, Sahih, Vols. 35-38, where a discussion of Hell being entered by the tyrants and Paradise by the weaklings exists. 20.

[7] His name is Abdullah ibn Masu`d ibn Khafil ibn Habib al-Hathli, Abu Abd al-Rahman, one of the foremost sahaba in Islamic history. He was the very first person in Mecca to openly recite the Holy Qura'n. He spent years serving and accompanying the Messenger of Allah, being one of his confidants. Ibn Masu`d died in 32 A.H./652 A.D.

[8] This quotation is cited without any editing at all, hence its broken English! We wonder, since Allah, according to this "tradition," has fingers, whether He also has toes!

[9] The correct spelling is: Abu Sa`eed al-Khudri.

[10] The Messenger of Allah was never reported laughing; instead, he always smiled. He never audibly laughed.

[11] al-Saduq, Amali, p. 324.

[12] al-Majlisi, Bihar al-Anwar, Vol. 73, p. 58, citing Qurb al-Isnad.

[13] Ibid.

[14] Ibid., p. 59.

[15] al-Tusi, Al-amali, Vol. 2, p. 136.

[16] Ibn Majah, Sunan, Introduction. al-Tirmithi, Sunan, where Surat Hud is explained. Ahmed ibn Hanbal, Musnad, Vol. 4, pp. 11-12.

[17] Abu Dawud, Sunan, "Kitab al-Sunnah". Ibn Majah, Sunan, Introduction. Muhammed ibn Abd al-Wahhab, Kitab al-Tawhid. Ibn Taymiyyah, Minhaj al-Sunnah.

[18] al-Bukhari, Sahih, Vol. 2, pp. 233-235. Ibn Majah, Sunan, "Kitb al-Salah." Ibn Malik, Mawta', "Kitab al-Qura'n," Chapter 30. Ahmed ibn Hanbal, Musnad, Vol. 2, pp. 264, 267, 282, 419, 433, 487, 504, and 521.

[19] al-Tirmithi, Sunan, where he discusses the fast and the night of the middle of Sha`ban. Ibn Majah, Sunan, in a volume dealing with the prayers and with the night of the middle of Sha`ban. Ahmed ibn Hanbal, Musnad, Vol. 2, p. 433.

[20] Both "traditions" are narrated on the authority of the "sahabi" Abu Hurayra when al-Bukhari, in Vol. 3, p. 128, of his Sahih, explains Surat Qaf. They are repeated in Vol. 4, p. 191 of the same book in "Kitab al-Tawhid." The "tradition" referring to Allah's foot is narrated by Anas and is detailed in Vol. 4, p. 129, of the same Sahih. To review more of such "traditions," refer to "Kitab al-Jannah" in al-Tirmithi's Sunan, Vol. 10, p. 29, where the eternity of the residents of Paradise and those of hell is discussed. See also Ahmed ibn Hanbal's Musnad, Vol. 2, p. 396. Readers who are not well versed in Arabic may read their texts together with their English translation in The Divine Traditions, especially on p. 149 where the verbatim and unedited text reads as follows: "As for Paradise, (it will be filled with good people) because Allah does not wrong any of His created beings, and He created for Hell whomever He will, and they will be thrown into it, and it will say thrice, `Is there any more?' Till Allah will put His Foot over it, and it will become full and its sides will come close to each other and it will say, `Enough! Enough! Enough!' Bukhari transmitted it."

[21] al-Bukhari, Sahih, Vol. 4, p. 185, "Kitab al-Tawhid." See also Vol. 4, p. 190 of the same reference.

[22] This "tradition" is cited on pp. 115-116 of The Divine Traditions.

[23] al-Tirmithi, Sunan, Vol. 9, p. 229, "Kitab al-Zuhd."

[24] al-Bukhari, Sahih, Vol. 4, p. 188, "Kitab al-Tawhid."

[25] Ibid., Vol. 10, pp. 18 and 20.

[26] Muslim, Sahih, Vol. 4, p. 188, "Kitab al-Iman."

[27] Ibid., p. 229, "Kitab al-Iman," in a chapter about how to see. Al-Bukhari words this "tradition" slightly differently in Vol. 4, p. 189 in his "Kitab al-Tawhid." We wish those who saw their Lord and His leg would tell us all about it! They will then be doing us a great favor, indeed! Astaghfirullah...

[28] This is how the text reads... The translator should have used "expanse," "spaciousness," "extent," "breadth," or the like.

[29] The Divine Traditions, Tr. Dr. Ibrahim al-Selek, Dar el-Fiker (Beirut, Lebanon, 1994), p. 160.

[30] al-Kulayni, Usool al-Kafi, Vol. 1, pp. 3, 7, and 9, "Kitab al-Tawhid." Shaikh al-Saduq, Al-Tawhid, pp. 9-10, p. 12. al-Majlisi, Bihar al-Anwar, Vol. 3, p. 311, "Kitab al-Tawhid."

[31] Ibid., Vol. 1, p. 18. al-Majlisi, Bihar al-Anwar, Vol. 3, p. 311.