MUBAHILA
“I see the faces that if they turn upward to the heavens and pray, the
mountains shall move. Believers in Jesus of Nazareth, I tell you the truth.
Should you fail to come to some agreement with Muhammad, he, along with the
godly souls with him, shall wipe out your existence for ever, should they
invoke the curse of God on you."
"Verily, the likeness of E’essa/Jesus with Allah is
as the likeness of Adam. He created him of dust, then He said unto him:”Be, and
he was” (This is) the truth from your Lord (O Muhammad), so be not of those who
doubt. And whoso disputes with you concerning him after the knowledge which has
come unto you, say (unto them): “Come
We will summon our sons and you your sons, and our women and you your women, and
our ‘selfs’ and your ‘selfs’, and then will pray humbly (to the Lord)
and invoke the curse of Allah upon those who lie. (The Holy Quran, 3:58,59 and
60).
The
purpose of Mubahila was not to present the virtues of the Ahlulbayt, but to
show the Christians the matters regarding religion which had led them away from
the truth. Yet the actions of the Prophet, bringing Bibi Fatima, Imam Ali, Imam
Hassan and Hussain, was to demonstrate to history that in matters of Tawhid,
Nabuwwat, and the Quran, one should turn towards the Panjatan for guidance, and
to consolidate the meaning of the verses of the Holy Quran. Who else to turn to
in such matters than the ‘Quran-e-Natiq’, Imam Ali a.s.? Yet, in the events
following the Prophet’s demise, the people turned away from the hidden message
of Mubahila, and by doing so, rejected the actions of the Holy Prophet.
Yet
the Prophet’s action was an order of Allah “call
our sons and your sons and our women and your women and ourselves and
yourselves” (3:61). This was a evident declaration that in the
matter of Prophethood and the Quran, Muslims have need of the authority of the
‘Five Pure Ones’, to clarify the meaning of the Holy Quran for those who did
not comprehend. A few months after this event, the demise of the Holy Prophet
occurred. On 24th of Zilhajj, it became manifest that in the absence of the
Prophet, in matters of religion, the people should turn towards none other than
the Panjatan.There are more than 60 references in Ihqaq-ul-Haq, further
explaining the relevance of this ayat, regarding the virtues of the
Panjatan-e-Pak. The lengthy discussion of this ayat alone forms the basis of
extensive commentary. The following is found in the commentary of Agha Pooya:
This
verse refers to the well-known event of mubahilah
mentioned in every book of history, traditions and tafsir written by Muslim
scholars.The Holy Prophet was sending invitations to all to accept the true
religion of Allah. Tribe after tribe, region after region, were coming into the
fold of Islam. One such invitation was sent to the Christians of Najran, a town
in Yemen, in the 9th year of Hijra. A deputation of 60 scholars came to discuss
the matter with the Holy Prophet. Abdul Masih, the chief monk, asked him as to
who was the father of Isa, thinking that the Holy Prophet would accept (God as
the father of Isa. Verse 59 of this surah was revealed and presented to the
Christians as a reply but they did not listen to reason. Then this verse was
revealed to call them to a spiritual contest by invoking the curse of Allah on
the liars mubahilah. The
Christians agreed to this contest.
Early
next morning, the 24th of the month of Dhilhijjah, the Holy Prophet sent Salman
to the selected site, outside the city area, to set up a shelter for those whom
he would take with him, as his sons, women and selves. A large number of
companions assembled in the masjid,
making themselves available for the selection. On the opposite side
of the field, selected for the contest, the Christians, with their selected
men, women and children appeared on the scene.
At
the appointed hour, a huge crowd, standing in wait, saw the Holy Prophet coming
in, Imam Husayn in his arms, Imam Hasan holding his index finger, walking
beside him, Bibi Fatimah Zahra, close to his heels and Imam Ali just behind
her-as his sons, women, and selves. It should be noted that although there was
provision for "women" and "selves" the Holy Prophet selected
one "woman" and one "self"-Fatimah and Ali, because there
was no woman and no man among his followers at that time who could be brought
into the contest of invoking the curse of Allah on the liars. They alone were
the truthful ones. (see commentary of al Tawbah: 119).
The Holy Prophet raised his hands to the heaven and said:
"O my Lord! These are the people of my house".
The chief monk looked up and down at the faces of the Pure Five (Panjatan Pak), from whom emanated a radiant and brilliant glow; and this sight filled him with awe and anguish. He cried out aloud:
"By Jesus! I see the faces that if they turn upward to the heavens and pray, the mountains shall move. Believers in Jesus of Nazareth, I tell you the truth. Should you fail to come to some agreement with Muhammad, he, along with the godly souls with him, shall wipe out your existence for ever, should they invoke the curse of God on you."
The Christians saw the wisdom of their chief and readily agreed to arrive at a settlement. As there is no compulsion in religion (Baqarah 256), the Holy Prophet gave them complete freedom to practise their faith. He also agreed to protect their lives and possessions; and for this service the Christians consented to pay a nominal fee (Jizya). It was an extraordinary manifestation of the glory of Islam; therefore, the followers of Muhammad and ali Muhammad celebrate this unique blessings of Allah (bestowed on the Ahl ul Bayt) as a "thanksgiving" occasion of great joy and comfort.
The Holy Prophet raised his hands to the heaven and said:
"O my Lord! These are the people of my house".
The chief monk looked up and down at the faces of the Pure Five (Panjatan Pak), from whom emanated a radiant and brilliant glow; and this sight filled him with awe and anguish. He cried out aloud:
"By Jesus! I see the faces that if they turn upward to the heavens and pray, the mountains shall move. Believers in Jesus of Nazareth, I tell you the truth. Should you fail to come to some agreement with Muhammad, he, along with the godly souls with him, shall wipe out your existence for ever, should they invoke the curse of God on you."
The Christians saw the wisdom of their chief and readily agreed to arrive at a settlement. As there is no compulsion in religion (Baqarah 256), the Holy Prophet gave them complete freedom to practise their faith. He also agreed to protect their lives and possessions; and for this service the Christians consented to pay a nominal fee (Jizya). It was an extraordinary manifestation of the glory of Islam; therefore, the followers of Muhammad and ali Muhammad celebrate this unique blessings of Allah (bestowed on the Ahl ul Bayt) as a "thanksgiving" occasion of great joy and comfort.
Many
Muslim scholars, commentators and traditionists whom the ummah acclaim with one
voice, have given the details of this event with following conclusions:
(1) The seriousness of the occasion demanded absolute purity, physical as well as spiritual, to take part in the fateful event.
(2) Only the best of Allah's creations (the Ahl ul Bayt) were selected by the Holy Prophet under Allah's guidance.
(3) It, beyond all doubts, established the purity, the truthfulness and the sublime holiness of the Ahl ul Bayt.
(4) It also unquestionably confirmed as to who were the members of the family of the Holy Prophet.
(References:- Mahmud bin Umar Zamakhshari in al Khashshaf; Fakhr al Din al Razi in Tafsir Kabir; Jalal al Din al Suyuti in Tafsir Durr al Manthur; Tafsir Baydawi; Tafsir Nafsi; Tafsir Ibna Kathir; Sahih al Muslim and Sahih al Tirmidhi.)
(1) The seriousness of the occasion demanded absolute purity, physical as well as spiritual, to take part in the fateful event.
(2) Only the best of Allah's creations (the Ahl ul Bayt) were selected by the Holy Prophet under Allah's guidance.
(3) It, beyond all doubts, established the purity, the truthfulness and the sublime holiness of the Ahl ul Bayt.
(4) It also unquestionably confirmed as to who were the members of the family of the Holy Prophet.
(References:- Mahmud bin Umar Zamakhshari in al Khashshaf; Fakhr al Din al Razi in Tafsir Kabir; Jalal al Din al Suyuti in Tafsir Durr al Manthur; Tafsir Baydawi; Tafsir Nafsi; Tafsir Ibna Kathir; Sahih al Muslim and Sahih al Tirmidhi.)
A
very large number of Muslims (and also nonmuslims) witnessed the contest and
came to know that Ali, Fatimah, Hasan and Husayn were the "Ahlul
Bayt" addressed in verse 33 of al Ahzab, known as ayah al tat-hir or the
verse of purification.
In
this verse, the divine command allows the Holy prophet to take with him
"sons", "women" and "selves"; therefore, had
there been "women" and "selves" worthy to be selected for
this symbolic contest, among his companions, he would certainly have selected
them, but as it was seen by one and all, only Fatimah and Ali (and their two
sons) were chosen, because none of the anxiously waiting companions (among whom
were the three caliphs and the wives of the Holy Prophet) was truthful or so thoroughly
purified as to deserve selection for an event which was divinely decreed in
order to also make known the true successors of the Holy Prophet.
The
word anfus is the
plural of nafs which
means soul or self. When used in relation to an individual, it implies another
being of the same identity with complete unity in equality; therefore, one is
the true reflection of the other in thought, action and status, to the extent
that at any occasion or for any purpose, any one of them can represent the
other. Even if the word nafs
is interpreted as "the people", it is clear that Ali
alone is "the people" of the Holy Prophet.
After
the departure of the Holy Prophet, within a year, the symbolic event of mubahilah was ignored by
his followers. The house of Fatimah was set on fire. A well-known companion
kicked the door of her house which fell on her. The injury caused by the
falling door finally killed her. In view of the following saying (Sahih
Bukhari-Vol. 2, page 206) of the Holy Prophet her killer stands condemned for
eternity:
"Fatimah is my flesh and blood, whoso causes suffering to her in fact causes suffering to me. He who has pained me in fact has pained Allah; and, indeed, he is a disbeliever", said the Holy Prophet in the light of verse 57 of al Ahzab.
It happened when a large crowd under the leadership of the above said companion came to arrest Ali ibna abi Talib, the nafs of the Holy Prophet, his brother, his vicegerent and his successor, who was deprived of his rightful mission to administer the affairs of the ummah, after the Holy Prophet, so as to enable some to distort and corrupt the true religion of Allah and utilise its name to enforce tyranny, injustice and ignorance of the pagan days. Finally Ali was killed in the masjid of Kufa when he was praying the fajr salat. Imam Hasan was killed by a deadly poison administered by a woman hired by Mu-awiyah bin Abu Sufyan. Imam Husayn, along with his friends and relatives, was killed in the desert of Karbala, by the army of Yazid bin Mu-awiyah, and the ladies and the children of the house of the Holy Prophet were held captive, taken from town to town, tortured and harassed. The body of the martyred Imam was left unburied for several days. The perpetrators of this tyranny and injustice were those who had seen with their own eyes Imam Hasan and Imam Husayn going to the contest with the Holy Prophet as his sons on the day of mabahilah.
"Fatimah is my flesh and blood, whoso causes suffering to her in fact causes suffering to me. He who has pained me in fact has pained Allah; and, indeed, he is a disbeliever", said the Holy Prophet in the light of verse 57 of al Ahzab.
It happened when a large crowd under the leadership of the above said companion came to arrest Ali ibna abi Talib, the nafs of the Holy Prophet, his brother, his vicegerent and his successor, who was deprived of his rightful mission to administer the affairs of the ummah, after the Holy Prophet, so as to enable some to distort and corrupt the true religion of Allah and utilise its name to enforce tyranny, injustice and ignorance of the pagan days. Finally Ali was killed in the masjid of Kufa when he was praying the fajr salat. Imam Hasan was killed by a deadly poison administered by a woman hired by Mu-awiyah bin Abu Sufyan. Imam Husayn, along with his friends and relatives, was killed in the desert of Karbala, by the army of Yazid bin Mu-awiyah, and the ladies and the children of the house of the Holy Prophet were held captive, taken from town to town, tortured and harassed. The body of the martyred Imam was left unburied for several days. The perpetrators of this tyranny and injustice were those who had seen with their own eyes Imam Hasan and Imam Husayn going to the contest with the Holy Prophet as his sons on the day of mabahilah.
The
followers of the Ahlul Bayt are on the path of truth, and their enemies are the
upholders of falsehood, but strangely so, those who follow the true path are
described as dissenters, and on this basis have been harassed, persecuted and
killed by those who denied, belied and ignored not only the ayah al mabahilah and ayah al tat-hir but also
many such verses of the Quran and clear traditions of the Holy Prophet. The
followers of the Ahl ul Bayt have been suffering death and destruction on
account of their adherence to the true path, at the hands of the enemies of the
Holy Prophet and his holy Ahl ul Bayt, yet they never give up their faith
because neither they longed for worldly possessions nor they feared death and
destruction, in the true tradition of their Imams.
Aqa
Mahdi Puya says:
(1) When reason and facts failed to convince the opponents, the medium of mubahilah (prayer to curse the liars) had to be used. It was a test of the truthfulness of the persons chosen to establish the truth and carry out the divine mission.
(2) The nearest and the dearest have to be exposed to danger.
(3) The nearest and the dearest of a prophet (who has devoted himself and whatever belonged to him to Allah and has been purified from all likes and dislikes based upon self interest, mundane desires and carnal passions) must naturally be of his class and quality in devotion and purification.
(4) According to verse 46 of al Ahzab the Holy Prophet was a summoner unto Allah by His permission; therefore, it was not his choice but Allah's will to summon a certain class of people to invoke the curse of Allah on the liars.
(5) Right from the commencement of his mission to the last moment of his departure from this world, the Holy Prophet called only Ali on all important occasions.
(a) He called the ten year old Ali at the time of making known his mission.
(b) At the time of inviting his tribe to the worship of one Allah, it was the thirteen year old Ali who gave answer to the call of the last prophet of Allah.
(c) At the time of migration from Makka to Madina, he called Ali and asked him to lie down on his bed to face his enemies, who had planned to kill him during that night, and Ali wholeheartedly agreed to give his life to save the messenger of Allah.
(d) It was Ali, who was designated, as his executor of wil1, to return the deposits entrusted by the residents of Makka to the al-amin prophet after the Holy Prophet migrated to Madina.
(e) In the battle of Badr, Ali was asked by him to fight and repulse the hordes of enemy soldiers when many of his companions were quietly watching the fighting from a safe distance.
(f) In the battle of Uhad, when the enemy had an upper hand and the danger to the Holy Prophet's life was imminent, because all his companions had run away from the battlefield and disappeared, it was Ali who stood by the Holy Prophet and brought to naught all the plans of the enemy.
(g) In the battle of Khundaq, Ali was called, as the embodiment of faith to fight against the incarnation of disbelief, Amr bin Abdwud, to win victory for the disheartened Muslims.
(h) In Khaybar, when all the companions of the Holy Prophet tried and failed to subdue the enemy, Ali was called to come to the rescue of the deficient and depressed Muslims and conquer the fort of Khaybar single-handedly.
(i) At the time of going to Tabuk, the Holy Prophet designated Ali, as his vicegerent, to take charge of the affairs in Madina, saying that Ali was to him as Harun was to Musa.
(j) Ali was called to preach the verses of al Barat which contain complete disassociation from idolatry, because only he or the Holy Prophet, according to the command of Allah, were competent to convey them to the people (on account of exact similarity or equality between the two). So Ali went to Makka and relieved Abu Bakr who had earlier been sent to do this job.
(1) When reason and facts failed to convince the opponents, the medium of mubahilah (prayer to curse the liars) had to be used. It was a test of the truthfulness of the persons chosen to establish the truth and carry out the divine mission.
(2) The nearest and the dearest have to be exposed to danger.
(3) The nearest and the dearest of a prophet (who has devoted himself and whatever belonged to him to Allah and has been purified from all likes and dislikes based upon self interest, mundane desires and carnal passions) must naturally be of his class and quality in devotion and purification.
(4) According to verse 46 of al Ahzab the Holy Prophet was a summoner unto Allah by His permission; therefore, it was not his choice but Allah's will to summon a certain class of people to invoke the curse of Allah on the liars.
(5) Right from the commencement of his mission to the last moment of his departure from this world, the Holy Prophet called only Ali on all important occasions.
(a) He called the ten year old Ali at the time of making known his mission.
(b) At the time of inviting his tribe to the worship of one Allah, it was the thirteen year old Ali who gave answer to the call of the last prophet of Allah.
(c) At the time of migration from Makka to Madina, he called Ali and asked him to lie down on his bed to face his enemies, who had planned to kill him during that night, and Ali wholeheartedly agreed to give his life to save the messenger of Allah.
(d) It was Ali, who was designated, as his executor of wil1, to return the deposits entrusted by the residents of Makka to the al-amin prophet after the Holy Prophet migrated to Madina.
(e) In the battle of Badr, Ali was asked by him to fight and repulse the hordes of enemy soldiers when many of his companions were quietly watching the fighting from a safe distance.
(f) In the battle of Uhad, when the enemy had an upper hand and the danger to the Holy Prophet's life was imminent, because all his companions had run away from the battlefield and disappeared, it was Ali who stood by the Holy Prophet and brought to naught all the plans of the enemy.
(g) In the battle of Khundaq, Ali was called, as the embodiment of faith to fight against the incarnation of disbelief, Amr bin Abdwud, to win victory for the disheartened Muslims.
(h) In Khaybar, when all the companions of the Holy Prophet tried and failed to subdue the enemy, Ali was called to come to the rescue of the deficient and depressed Muslims and conquer the fort of Khaybar single-handedly.
(i) At the time of going to Tabuk, the Holy Prophet designated Ali, as his vicegerent, to take charge of the affairs in Madina, saying that Ali was to him as Harun was to Musa.
(j) Ali was called to preach the verses of al Barat which contain complete disassociation from idolatry, because only he or the Holy Prophet, according to the command of Allah, were competent to convey them to the people (on account of exact similarity or equality between the two). So Ali went to Makka and relieved Abu Bakr who had earlier been sent to do this job.
Ali,
Fatimah, Hasan and Husayn, the four thoroughly purified members of the chosen
group, were the "selves" of the Holy Prophet, but Hasan and Husayn,
the two sons of Ali, as abna-ana
(sons), and Fatimah, the wife of Ali, as nisa-ana (women) and Ali
himself as anfusana (selves)
came out to represent the party of Allah. In Sahih Muslim it is
mentioned that at the time of coming out from the canopy, the Holy Prophet
looked skyward and said:
"O my Lord, these are my Ahl ul Bayt."
Even Ibna Hazm, a staunch advocate of the Umayyid point of view, has stated that at the time of mubahilah, only Ali, Fatimah, Hasan and Husayn came out with the Holy Prophet to take part in the contest.
"O my Lord, these are my Ahl ul Bayt."
Even Ibna Hazm, a staunch advocate of the Umayyid point of view, has stated that at the time of mubahilah, only Ali, Fatimah, Hasan and Husayn came out with the Holy Prophet to take part in the contest.
The
enemies of the Ahlul Bayt, true to their policy of ignoring the matchless
symbolic glory of the Ahlul Bayt, either have not referred to this event at
all, or, in order to play down its fundamental role in determining the true
faith, have made evasive attempts to give misleading meanings to some of the
words of this verse, such as saying that in Arabic literature nisa has not been used for
daughters. It is obvious that their knowledge about the Quran is very limited.
In verses 7 to 11 of al Nisa, nisa
has been used to refer to daughters. Moreover, Fatimah, in addition
to her relationship to the Holy Prophet as his daughter, was also chosen as the
wife of Ali, who is the self or soul of the Holy Prophet, in which case the
significance of anfusana becomes
more subtle, because no wife of the other constituent of anfusana (the Holy
Prophet) was found competent to take part in the spiritual contest. In verse 5
of al Tahrim, the almighty Allah says that if the Holy Prophet divorces his
wives, the Lord will give him in their stead, wives better than them, which
implies that there were women better than his wives, but there was none better
than the "pure five", or even equal to them, who could be chosen to
become one of the glorious group selected for the mubahilah in spite of the latitude accorded
by the plurality permitted by the all-wise Allah. Please refer to the
commentary of verse 33 of al Ahzab to ascertain that Ummi Salimah and A-isha so
much desired to be taken under the blanket but were refused by the Holy
Prophet.
If
the bat (a flying mammal) does not like the sunlight, never shall the beauty of
the sunshine become dim. Likewise, if the enemies of the Ahlul Bayt try to
distort the facts of history, they shall never be able to tarnish the ever
bright source of enlightenment and glory which shall radiate its divinely
endowed splendour till eternity. In spite of the fact that one woman, one man
and two boys were chosen, the plural number is used here, because in this holy
house, males and females of the class of this divinely chosen group were born
to face the challenge of falsehood in the same manner and style. In Karbala,
when falsehood incarnate, in its utmost wickedness, challenged the truth from
Allah, Imam Husayn, the surviving member of this group, along with the souls,
sons, wives and daughters of this holy house, brought down the curse of Allah
upon the liars and their followers, and thus truth won an everlasting victory
over falsehood.
In
the light of Ahzab: 33, Ali Imran: 61 and Tawbah: 119, Ali ibna abi Talib has
said:
I am the sidiq al akbar (the greatest truthful). I am the faruq al azam (the greatest distinguisher between truth and falsehood). He who claims any of these titles (other than me) is the greatest liar.
There was no genuine sidiq al akbar among the Holy Prophet's companions (save Ali), otherwise he would have been selected to accompany him at the time of mubahilah.
I am the sidiq al akbar (the greatest truthful). I am the faruq al azam (the greatest distinguisher between truth and falsehood). He who claims any of these titles (other than me) is the greatest liar.
There was no genuine sidiq al akbar among the Holy Prophet's companions (save Ali), otherwise he would have been selected to accompany him at the time of mubahilah.
Ali
was ten years old at the commencement of the Holy Prophet's mission and
thirteen at the time of dawat
al ashira, and on the occasion of mubahilah, Imam Hasan was six and Imam Husayn
was five years old, yet the Lord commanded his messenger to select them for His
cause and purpose as He had found in these particular children that which He
had noticed in Isa, because of which He bestowed prophethood on him and gave
him the book and the wisdom when he was but a baby in the cradle. Although,
ordinarily, intellectual maturity, which does not develop fully in children, is
essential to shoulder any kind of responsibility, there are persons who are
exceptions to the common rule of nature, among whom are the chosen individuals
of the house of Ibrahim-Musa, Yahya, Isa, Muhammad, Ali, Fatimah, Hasan and
Husayn.
The
word anfusana (plural
of nafs) is used
here with reference to the Holy Prophet who summons his "selves" for
the spiritual contest. Whoever is identical, physically and spiritually, with
the Holy Prophet, is his self or soul. No living being, human or celestial, has
ever been exalted to this highest distinction save Ali ibna abi Talib. Whenever
the Holy Prophet said something about his companions he did not mention the
name of Ali. If asked, "What about Ali?" he used to reply: "You
asked about the people, you did not ask about my nafs" Once he told Burayda: "O
Burayda, do not oppose Ali, verily, he is of me and I am of him. I and Ali are
from the one and the same source, whereas all other people belong to different
roots." At the time of sending Ali to preach the first verses of surah al
Barat, after cancelling the assignment given to Abu Bakr, the Holy Prophet had
told the astonished companions: "I have been commanded by Allah that
either I should deliver these verses or he, who is from me and I from him,
should be entrusted to recite them to the people." Even Bukhari, who did
not want to narrate, as far as possible, any tradition which glorifies Ali, had
to helplessly record this event in the chapter of "Manaqib".
As
has been said earlier, anfusana
also covers Bibi Fatimah (as nisa-ana)
and Imam Hasan and Imam Husayn (as abna-ana). Every participant of the contest
is the self (or soul) of the Holy Prophet. There are several authentic
traditions according to which the Holy Prophet had said:
Fatimah is from me. Whoever annoys her annoys me, or provokes her, provokes me. She is the chief of the women of the worlds. Husayn is of me and I am of Husayn. Hasan and Husayn are the (divinely commissioned) Imams, be they active or silent.
They have been clearly described by the Quran and the Holy Prophet as the people of the house- Ahl ul Bayt. They have been exalted to the highest distinction, beyond the reach of any living being human or celestial.
Fatimah is from me. Whoever annoys her annoys me, or provokes her, provokes me. She is the chief of the women of the worlds. Husayn is of me and I am of Husayn. Hasan and Husayn are the (divinely commissioned) Imams, be they active or silent.
They have been clearly described by the Quran and the Holy Prophet as the people of the house- Ahl ul Bayt. They have been exalted to the highest distinction, beyond the reach of any living being human or celestial.
According
to some commentators, the term sahabi
(a companion who had heard and saw the Holy Prophet) does not
include minors. It is immaterial whether the term sahabi isapplicable to Hasan and Husayn or
not because they are the people of the house (Ahl ul Bayt) whose glory and
excellence, as made known through ayah
al tat-hir and ayah
al mubahilah (and other verses of the Quran), are so exalted and
sublime, that no sahabi can
ever dream of achieving a fraction of the same. A true sahabi ishe who loves
them, and the degree of his love and attachment with the Ahlul Bayt defines his
nearness to Allah and the Holy Prophet. All sorts of people, good and bad,
sincere and hypocritical, were among the companions of the Holy Prophet.
Mubahila confirmed
1. The Superiority of Islam over other
Revealed Religions
2. The Prestige of Panjatan-e-Pak a.s. in the
eyes of Allah swt
3. Who are the 'Ahlul Bayt of the Prophet
(pbuh)'
4. The relationship of Al-Qur'an and the
Ahlul Bayt a.s., and
5. Islam, Qur'an, Ahlul Bayt and Pleasure of
Allah swt - are different names for one and the same thing.
http://shiamomin.wix.com/trueislam
http://shiamomin.wix.com/trueislam