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The Qurba to love - the wage of the message

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Khaled

Re: The Qurba to love - the wage of the message
« Reply #20 on: June 16, 2015, 07:10:45 AM »
Even when it comes clear by language....
Allah veiled Ahlulbayt in a package, so that who sees them in Quran, sees a great treasure and appreciates God's subtle ways of speaking to the believing people about them.

I think you write so much, you never actually think about you're saying.  Is it clear language or are they veiled?

In your opinion "إنما يريد الله ليذهب عنكم الرجس أهل البيت" is clear in wanting us to follow Ahl al Bayt, but "والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنه وأعد له جنات" is not clear in want us to follow the Muhairun and the Ansaar?

I also love how you have that we have a dark influence on our hearts then at the end of the post you write, "Allahu Alim."

P.S. you meant to write Alam.  You really should learn Arabic
« Last Edit: June 16, 2015, 07:12:40 AM by Khaled »
كلُّ سُلامى من الناس عليه صدقة كلَّ يوم تطلع فيه الشمس، تَعدلُ بين اثنين صدقة، وتعين الرَّجل في دابَّته فتحمله عليها أو ترفع له عليها متاعَه صدقة، والكلمةُ الطيِّبة صدقة، وبكلِّ خطوة تَمشيها إلى الصلاة صدقة، وتُميط الأذى عن الطريق صدقة

Link

Re: The Qurba to love - the wage of the message
« Reply #21 on: June 16, 2015, 07:16:38 AM »
It's both. They are veiled due to God allowing Satanic suggestion regarding his blessed clear recitation. In this way, he veiled them from those who he wishes to veil them from, and it's manifest to the believers because they can defeat Satanic recitation and see with wakeful hearts and reason.


Love of the family of Yaseen is the light of the heavens and the earth.

Link

Re: The Qurba to love - the wage of the message
« Reply #22 on: June 16, 2015, 07:18:09 AM »
Allahu A'lam means God knows best or better. Allahu Alim. Means God is the knowing. They both can be used.

I speak Arabic, it was the first language I learned.

Love of the family of Yaseen is the light of the heavens and the earth.

Khaled

Re: The Qurba to love - the wage of the message
« Reply #23 on: June 16, 2015, 07:41:19 AM »
It's both. They are veiled due to God allowing Satanic suggestion regarding his blessed clear recitation. In this way, he veiled them from those who he wishes to veil them from, and it's manifest to the believers because they can defeat Satanic recitation and see with wakeful hearts and reason.

So I'm not a believer?

Also, how come you didn't address the verses I quoted it
كلُّ سُلامى من الناس عليه صدقة كلَّ يوم تطلع فيه الشمس، تَعدلُ بين اثنين صدقة، وتعين الرَّجل في دابَّته فتحمله عليها أو ترفع له عليها متاعَه صدقة، والكلمةُ الطيِّبة صدقة، وبكلِّ خطوة تَمشيها إلى الصلاة صدقة، وتُميط الأذى عن الطريق صدقة

Khaled

Re: The Qurba to love - the wage of the message
« Reply #24 on: June 16, 2015, 07:42:15 AM »
Allahu A'lam means God knows best or better. Allahu Alim. Means God is the knowing. They both can be used.

I speak Arabic, it was the first language I learned.

Wrong, الله عالم means God is knowing, not the Knowing, that would be الله العالم.

Are you sure you know Arabic?
كلُّ سُلامى من الناس عليه صدقة كلَّ يوم تطلع فيه الشمس، تَعدلُ بين اثنين صدقة، وتعين الرَّجل في دابَّته فتحمله عليها أو ترفع له عليها متاعَه صدقة، والكلمةُ الطيِّبة صدقة، وبكلِّ خطوة تَمشيها إلى الصلاة صدقة، وتُميط الأذى عن الطريق صدقة

Furkan

Re: The Qurba to love - the wage of the message
« Reply #25 on: June 16, 2015, 12:43:35 PM »
Anyway,

May Allah guide you
Before Qazî Mihemed, President of the first kurdish Republic Mahabad was hanged the iranian judge asked:

“last words?”

Qazî: “I thank Allah: even in death he put my shoes above your heads”

Al Dukhan

Re: The Qurba to love - the wage of the message
« Reply #26 on: June 16, 2015, 10:59:04 PM »
^Aameen ! ;-)

Hani

Re: The Qurba to love - the wage of the message
« Reply #27 on: June 17, 2015, 09:16:41 PM »
I need to remember to come back to this thread and easily refute (Insha-Allah) all the shaky arguments with my demonic dark solid arguments. Like just by reading the first sentence I see a lot of material to refute.

(PS, bro Link try not to sound like a Christian preacher with all those expressions like dark demonic powers and whatever...)
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: The Qurba to love - the wage of the message
« Reply #28 on: June 20, 2015, 11:16:25 PM »
Okay let's reply to this long useless post.


You wrote:



Quote
Hani, if it means kinship/closeness between himself and qurasyh, it would not be the path towards God nor would it be a central way of showing appreciation to the message. Plus other verses show it's a reminder to the alameen.


Who said it's a path towards god? We're telling you he's saying that he doesn't ask for any wage but requests them to treat him as he deserves to be treated because of his tie of closeness to them.



Quote
If it was closeness to God, it would say "to God" or otherwise it is against convention of language to assume it meant that as opposed to kin.


No it's not against the language, that's like saying لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ he doesn't need to say "Wa Taqwa Allah" because the meaning is understood. Similarly, al-Qurba could be referring to closeness and nearness to Allah as stated by the scholars who know better Arabic than yourself.



Quote
Fel means in, and it doesn't change the meaning. You are making up stuff.


Maybe then you should refer to Zamakhshari's book where this is raised and addressed as an issue. Rather it is you who doesn't understand what the heck he's talking about. Dhawi al-Qurba means "Those of close-relation" but this isn't what was said, what was said is "Except love in closeness" that can be also understood in Arabic as "Except love due to closeness" or "for the sake of closeness".



Quote
If it meant closeness to believers to one another it would of said that, otherwise, assuming all these invisible words in brackets doesn't make sense.


It can easily be understood in clear Arabic that he's talking about the closeness between himself and Quraysh without any words in brackets so I don't think you know what you're talking about.



Quote

It would be deceptive of God to mean anything but the family of Mohammad and we see in other verses thul-qurba refers to family of Mohammad so it makes sense it's the same kin.


Deceptive? Or maybe you just don't understand simple Arabic. How many vague verses do you folks quote and attribute to `Ali based on invisible words? What about Ayat-ul-Tathir and the verse of Muwalat? When will you folks quite your dumb double standards in everything?


Secondly, the expression here is NOT "Dhul-Qurba" it's only "fil-Qurba", which is VERY different according to the Arabic tongue. We wouldn't be having this discussion if the words "Dhul-Qurba" were written.



Quote
The attribute of it being normal kin doesn't make sense as some relatives can be astray nor would there love be necessarily taking a path to God if they were normal people. It makes sense because it's a path to God and a way of showing appreciation to the message and religion of God, that whoever these people are they are a central position in Islam.




I thought you were against words in brackets, yet here not only do you explain it as relatives, but you also pick who those relatives are. Is this all not in brackets, or are you using the hidden Imam's special Qur'an?


Didn't you just complain about brackets here:


Quote
For example you stated it can mean closeness to believers to Prophet or to each other, or it can mean to God. So none of these meanings can be derived from the text itself, and you are saying it can be one of these meanings, the fact that you say these various meanings can be it is all because you are assuming it's ok to assume hidden words in brackets with no context giving it.


And by the way, you're wrong as all of these can be understood without brackets. The verse only mentions two words and if translated literally "Mawaddah" meaning love/closeness, and "Fil-Qurbah" meaning due to closeness/nearness. This is open to plenty of interpretations according to Arabic grammar.


Quote
and God could of easily stated those words


Just as he could easily state `Ali's name, or mention that we have to be ruled by 12 men, or that so and so is infallible etc... Yet none of this is mentioned so live with it.


Heck even if we go as far as to take your interpretation:


{except love for the kinsfolk}


This also not necessarily means what you intend for it to mean, as this phrase above can also be comfortably understood as him asking them to show love for him as they are kinsfolk.


As for this verse which you keep bringing up:


{Say, "I do not ask of you for it any payment - only that whoever wills might take to his Lord a way."}[25:57]


This verse is talking about spending wealth for Allah's cause. He (saw) is telling them he doesn't require nor seek anyone's wealth or material possession, but those who wish to spend it for the sake of their Lord may do so.


I wonder how many words in brackets do you need to link this to your 12 Imams; last I saw you needed an entire paragraph to link it and explain it.


Quote
Therefore it makes sense the twelve months although literal are also a parable towards the upright religion, and this is a parable in Quran showing his family has twelve Imams


What are you, a Batini esoteric Isma`ili now!? Please shower us with the secret knowledge you extract from your blessed pockets.



Quote
Hani, the main difference is that I see that there is only one possible meaning by the words themselves and the impression it gives, while, you are saying it can have various meanings with invisible words assumed. I don't think God would say things ambiguously like that with many meanings and then we have to take an opinion of a companion to mean one of those meanings with invisible words without even having the Rasool explain it according to you guys.


I'm surprised you're complaining about invisible words when your posts show you have inserted invisible paragraphs. If you don't think it can have several meanings, then go revise your Arabic and learn the science of Tafsir while you're at it. As for God saying things "ambiguously" your post is the biggest evidence that he says things ambiguously, 12 months being in reference to Imams!? The "Way" being the 12 Imams!? The "closeness" being the 12 Imams!? Well if you believe Allah is so clear about things as you keep repeating, why didn't He save us time and say "And obey the 12 leaders appointed over you."





« Last Edit: June 21, 2015, 12:39:06 PM by Hani »
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Hani

Re: The Qurba to love - the wage of the message
« Reply #29 on: June 20, 2015, 11:36:49 PM »
Your next fantastic post starts with this:


Quote
I think God out of wisdom didn't want to force people to accept the 12 Imams. So he put the family of Mohammad, their divine authority, and their number, in a way, that not everyone sees them and a people who see them can still deny.


That's a dumb religion I'd rather worship a tree stump, what kind of god sends a book of guidance but makes the most essential means of guidance hidden and unclear so as to not "force people" to believe in 12 Imams!? This opposes God's wisdom in the Qur'an where He directly tells people without forcing them and offers them a chance to believe or disbelieve:


{And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve."}[18:29]


Then you write:


Quote
I think this was out of wisdom to


1) Preserve the Quran without forcing people to not corrupt it through supernatural means.


Keep following the dumb arguments of your scholars and we'll see where it leads you. So Allah hid the guidance so that people may not corrupt the book, wow how counter-productive is this!? He shouldn't have criticized the Christians, Jews and Pagans while at it out of fear that they may corrupt the Book as well. This is a weak god incapable of keeping his promise of preserving his clear religion. I wonder why scholars of Hadith narrated Hadith al-Ghadir and Hadith al-Manzilah with Tawatur, they could've corrupted those as well. You Shiites always say these two texts are explicit appointments for `Ali, yet your opponents (Ahlul-Sunnah) narrate them with Tawatur and without crossing `Ali's name. So if they didn't remove `Ali's name from a Hadith, you think Allah's afraid they may corrupt His book and remove `Ali's name from a Qur'anic verse? Let alone verses that are talking about love here, this isn't a verse of appointment, it's only about loving these individuals as you claim.



Quote
2) Have Ahlulbayt as a trial.


They can't be a trial if their significance isn't made clear in Allah's book. If Allah were to say in his book "Obey `Ali and his eleven descendants" then they become a trial, but to completely and purposely ignore them (out of fear of Tahreef) and then place them as a trial is injustice.


Quote
3) If the number of Imams was explicit in Quran and not in a form of parable, then I think we would of have had various sects claiming twelve Imams and twelve successors, and there is a chance there would a different fabricated set of names of the 12 Imams...that this matter would be ultra confusing for later generations.

This has got to be your most illogical comment yet. So you're argument is that god intentionally kept things vague so that not many people may exploit them and claim them for themselves.

Wisdom dictates the exact opposite!! In fact, if this was true Allah should have explicitly and clearly stated their names so that no other frauds or imitators may claim leadership unjustly.

I add, it was exploited either way..


Read this from our old friends at ahlelbayt.com:



Hadith Exploited by Deviant Sects


A fact unknown to lay-persons is that the Hadith of the twelve Caliphs is exploited by not only the Imami Shia but by many other deviant sects. Interestingly, many of these deviant sects have a more convincing argument for their claims over that of the Imami Shia! For example, the Ibaadis–the descendants of the Khawaarij–use the Hadith of twelve Caliphs in order to validate the claims of their leaders, who were twelve in number. The Ibaadis claim that this Hadith is a “shining proof” for their twelve Caliphs, which include: Abu Bakr (رضّى الله عنه), Umar (رضّى الله عنه), Abdullah ibn Yahya al-Kindi, and the nine Ibaadi Imams of the Rustamid Dynasty.


It is interesting that the racist cult known as the Nation of Islam, headed by Elijah Muhammad, also uses the hadith of the twelve Caliphs in order to validate their sect. Elijah Muhammad, their supposed Messenger, claimed that their founder, W.D. Fard, was one of the twelve Imams:


Now there are twelve (12) Imams or Scientists, who have been ruling all the time, and one of the twelve is always greater than the other eleven (11)


(Muhammad Speaks Newspaper)


If a deviant group like the Nation of Islam can use the hadith of the twelve Caliphs, then we are not at all surprised when the twelver Shias use it as as a “proof”. Another deviant sect which did in fact lay claim to the Hadith of the twelve Caliphs and use it to bring themselves to power were the Zaydis. We read:


The Zaydites also used these traditions (Hadith) in their attempts to gain control


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.154)


A group from amongst the Zaydis revered twelve Imams, but they believed in a different set of twelve Imams than the Imami Shia. These Zaydis believed in the first four of the Imams of the Imami Shia, but they disagreed with the Imami Shia as to who the other eight of them were. This group of Zaydis, like the Sunnis, believed that the Caliphate was not limited to twelve, but the Zaydis argued that the twelfth would be Al-Qa’im and he would lead an armed and political insurrection. A similar view was held by another heretical sect, namely that of the Ismailis who used the Hadith of the twelve Caliphs in order to further their own set of Imams. And there were many other deviant groups who used the Hadith of the twelve Caliphs–and other Hadith in regards to Imam Mehdi–in order to bring themselves to power. We read:


(These traditions were used by) numerous Islamic groups, particularly the Zaydites, in their struggle for power during the Umayyad period (which) shows that these traditions (Hadith) were well-known among the Muslims of that period.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.18)


So we see that the Hadith of the twelve Caliphs and others like it were well-known by all Muslims back then and that deviant groups often used them in order to advance themselves politically. We read:


But political rivalry amongst the Muslims encouraged some people to exploit this hope and to distort these Prophetic traditions (Hadith) in order to use them in their struggle for power.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.18)


We read:


The Prophetic traditions concerning the twelve Imams related by the Sunnite and the Zaydite traditionists were also narrated by the Imamites. They applied these traditions to their twelve Imams and added traditions of the Imams themselves.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.21)


And we read, right from the mouth of this Shia historian himself, the following:


These traditions (Hadith) were used by many Shi’ite groups to back up the claims of their leaders who aspired to power


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.2)


The Hadith of the twelve Caliphs is so vague and obscure that it allows almost any group to exploit it and use it to further their own cause; it simply necessitates allocating a group of twelve leaders and then saying that the Hadith refers to them. We read:


This obscurity allowed some ‘Alids to use these traditions (Hadith) to support their own political aims


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.154)


The exploitation of this Hadith was not at all limited to Imami Shia. We read:


Like the Imamites, the Ismailis had reported the (same) Prophetic traditions (Hadith)…however, they interpreted some of these traditions (Hadith) in a manner which would support their struggle to gain immediate success in North Africa. Furthermore they applied other traditions (Hadith) narrated by the Imamites about al-Qa’im al-Mahdi to their own concealed leader


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.111)


The Hadith was also exploited by a group known as the Qaramita. We read:


The Qaramita’s use of the Prophetic traditions (Hadith)…in their struggle to gain immediate political success…


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.116)


In fact, it was not only the Hadith of the twelve Caliphs which were exploited by the Shia but also many other Hadith which prophecized the coming of Imam Mehdi. We read:


He also traces the use of the prophetic traditions (Hadith) regarding al-Qa’im al-Mahdi by these groups in their struggle for power


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.11)


We read further:


Between the years 245-260/859-874 the Imamite and Zaydite traditionists were relating traditions stating that al-Qa’im would be the twelfth Imam and urging people to join his side when he rose.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.29)


On numerous occassions did groups of Shia exploit the Sunni Hadith in order to claim for themselves political supremacy. We read:


The spread of such narrations (Hadith) encouraged the Imamites to expect the rise of al-Qa’im in the near future and to link his rising with Abbasid rule. Some of them applied these traditions (Hadith) along with others concerning the signs of the rise of al-Qa’im to the circumstances surrounding the ‘Alid revolt which broke out in 250/864. Ibn ‘Uqba relates that the leader of the rebellion, Yahya b. Umar, was expected to be al-Qa’im al-Mahdi, since all the signs concerning the rise of al-Qa’im al-Mahdi related by al-Sadiq occurred during the revolt.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.29)


We read further:


It appears, however, that the Abbasid oppression did not deter the Shi’ite ambition to reach power. Many historians like al-Isfahani report that ‘Alid revolts broke out in 250-1/864-5 in the areas of Kufa, Tabaristan, Rayy, Qazwin, Egypt, and Hijaz. These might have been directed by one group, or to be more accurate, by one leader. It is beyond the scope of this work to deal with the details of these revolts, but it is worth mentioning that the rebels employed the Prophetic traditions (Hadith) concerning al-Qa’im al-Mahdi and the signs of his rising to achieve immediate political success.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.52)


This game of playing with Hadith was also played by Caliph al-Mansoor, who named his son “Muhammad al-Mahdi”. We read:


Moreover he (Caliph al-Mansoor) invested his successor Muhammad with the epithet “al-Mahdi” in order to turn the attention of his subjects from the ‘Alid family toward the family of Abbas.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.28)


Elaborating on this point, the Shia author states:


It is reported that the Prophet said, “The Mahdi is from my progeny. His name is similar to mine.” (al-Tirmidhi)…perhaps al-Mansur took this point into account when he called his son, “Muhammad al-Mahdi” (al-Bidaya)


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.165)


What is interesting is that at first many of the Shia referred to Hasan al-Askari’s mysterious son by the name “Ali” as opposed to “Muhammad”. However, the Shia later decided to switch to “Muhammad” so that it would more fully apply to the mainstream Muslim collection of Hadith which state that Muhammad is the name of Imam Mehdi. We read:


They thought that he (the eleventh Imam) had left a successor whose name was not Muhammad but Ali. They said that al-Askari had no son except Ali, who had been seen by his father’s trustworthy followers.


(The Occultation of the Twelfth Imam: A Historical Background, by Dr. Jassim M. Hussain, p.63)


So we see that the Imami Shia were very adamant about lining up their beliefs so that they would find legitimacy in Sunni Hadith. It is therefore all too convenient that the Shia can now point to these Hadith as some sort of proof for Shi’ism.

« Last Edit: June 20, 2015, 11:51:52 PM by Hani »
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Aba AbdAllah

Re: The Qurba to love - the wage of the message
« Reply #30 on: September 21, 2015, 12:57:41 PM »
Maybe then you should refer to Zamakhshari's book where this is raised and addressed as an issue. Rather it is you who doesn't understand what the heck he's talking about. Dhawi al-Qurba means "Those of close-relation" but this isn't what was said, what was said is "Except love in closeness" that can be also understood in Arabic as "Except love due to closeness" or "for the sake of closeness"..
Brother Hani can you that excerpt from Zamakhshari's Tafseer, where he raised this issue and addressed it?

Aba AbdAllah

Re: The Qurba to love - the wage of the message
« Reply #31 on: October 04, 2015, 12:40:30 PM »
Maybe then you should refer to Zamakhshari's book where this is raised and addressed as an issue. Rather it is you who doesn't understand what the heck he's talking about. Dhawi al-Qurba means "Those of close-relation" but this isn't what was said, what was said is "Except love in closeness" that can be also understood in Arabic as "Except love due to closeness" or "for the sake of closeness"..
Brother Hani could you please quote that excerpt from Zamakhshari's Tafseer, where he raised this issue and addressed it?

Bump


Hani

Re: The Qurba to love - the wage of the message
« Reply #32 on: October 05, 2015, 06:04:30 AM »
Check either him or al-Razi. here http://www.altafsir.com/
عَلامَةُ أَهْلِ الْبِدَعِ الْوَقِيعَةُ فِي أَهْلِ الأَثَرِ. وَعَلامَةُ الْجَهْمِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُشَبِّهَةً. وَعَلامَةُ الْقَدَرِيَّةِ أَنْ يُسَمُّوا أَهْلَ السُّنَّةِ مُجَبِّرَةً. وَعَلامَةُ الزَّنَادِقَةِ أَنْ يُسَمُّوا أَهْلَ الأَثَرِ حَشْوِيَّةً

Religion = simple & clear

Khaled

Re: The Qurba to love - the wage of the message
« Reply #33 on: October 05, 2015, 09:55:53 PM »
I was wondering why Link/StruggingForTheLight stopped posting here; I guess I must've missed Hani's replies
كلُّ سُلامى من الناس عليه صدقة كلَّ يوم تطلع فيه الشمس، تَعدلُ بين اثنين صدقة، وتعين الرَّجل في دابَّته فتحمله عليها أو ترفع له عليها متاعَه صدقة، والكلمةُ الطيِّبة صدقة، وبكلِّ خطوة تَمشيها إلى الصلاة صدقة، وتُميط الأذى عن الطريق صدقة

 

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