Gospels and Shiite hadiths match up.

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This thread, I will be matching phrases from the Gospels with Shiite hadiths, in the sense Imams (a) say about themselves same thing Jesus (a) is quoted in the Gospels to emphasize on himself.

I will try to match up the phrases with hadiths and provide an explanation of what is meant from Shiite point of view, which differs from some or majority of Christians point of view.

As a clarification of why debate, we can debate which one is more rational.

 

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The first quotes I will show:

Jesus therefore said to them again, “Truly, truly, I say to you, I am the door of the sheep.

All who have come before me are thieves and robbers, but the sheep have not listened to them.

I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.

The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

I am the good shepherd. The good shepherd sacrifices his life for the sheep.

The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it.

He flees because he is a hired hand and cares nothing for the sheep.

“I am the good shepherd; I know my sheep and my sheep know me—

just as my Father knows me and I know the Father. So I sacrifice my life for the sheep.

I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

The Father loves me because I sacrifice my life so I may take it back again.

No one can take my life from me. I sacrifice it voluntarily. For I have the authority to sacrifice if I want to and also to take it up again. For this is what my Father has commanded.

Now from hadiths:

Sheep and wolves analogy:

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following. "I heard abu Ja'far (a.s.) saying, ‘Whoever would worship Allah in the expectation for reward and work hard but without having an Imam for himself his efforts would not be received acceptance. Such person is last and straying and Allah would dislike his deeds. The example of such person is like that of a lost sheep who would stray away from her herd. She would wonder around during the day and at nightfall she would see a different flock of sheep with a shepherd and she would glad and affectionately join it thinking it to be like her own flock. She would pass the night in their barn but in the morning when the shepherd let the flock out she could not recognize her flock and shepherd and begin to wonder in search for her own flock and shepherd and saw a flock and a shepherd. She then would rush to the flock with great interest but the shepherd shouted, ‘Go to your own flock and shepherd because you are lost and wondering.’ She then would run back and forth lost and wondering without a shepherd to show her the grazing areas and the barn. At such time a wolf would seize the opportunity and would kill her to eat. Just the same is the case, O Muhammad, those people of this ’Ummah (nation) who has no Imam from Allah, the Most Holy, the Most High, who is in public and possessing the noble quality of justice. Such people are lost and straying. If such people would in such a condition their death would be like that of an unbeliever and hypocrite. O Muhammad, take notice that the unjust Imams and their followers are far away from the religion of Allah. They have lost the right path and have mislead the others. The deeds that they are like dust blown away by the winds in a stormy day. They would remain helpless and unable to benefit from their deeds. Such is straying far away from the right path."

Take their life per their own will

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from some of our people from abu al-Hassan Musa (a.s.) who has said the following. “Allah, the Most Holy, the Most High expressed anger at the Shi‘a. He, therefore, let me choose either myself or them (to receive protection). I swear by Allah, that I protected them with my own soul.”

A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Umayra from ‘Abd al-Malik ibn A‘yan from abu Ja‘far (a.s.) who has said the following. “Allah, the Most Holy, the Most High, sent support for Imam al-Husayn (a.s.) up to the fill between the heavens and earth. Then he was let to choose either victory or meeting Allah. He, however, chose the meeting of Allah the Most High.”

The thief analogy (+ shepherd BONUS (joking))

He who has an intelligent mind looks to his goal. He knows his low road as well as his high road. The caller has called. The shepherd has tended (his flocks). So respond to the caller and follow the shepherd.

قَدْ خَاضُوا بِحَارَ الْفِتَنِ، وَأَخَذُوا بِالْبِدَعِ دُونَ السُّنَنِ، وَأَرَز الْمُؤْمِنُونَ، وَنَطَقَ الضَّالُّونَ الْمُكَذِّبُونَ. نَحْنُ الشِّعَارُ وَالاْصْحَابُ، وَالْخَزَنَةُ وَالاْبْوَابُ، وَلاَ تُؤْتَى الْبُيُوتُ إِلاَّ مِنْ أَبْوَابِهَا، فَمَنْ أَتَاهَا مِنْ غَيْرِ أَبْوَابِهَا سُمِّيَ سَارِقاً.

They (the opposers) have entered the oceans of disturbance and have taken to innovations instead of the sunnah (the Prophet’s holy deeds, utterances and his unspoken approvals), while the believers have sunk down, and the misguided and the liars are speaking. We are the near ones, companions, treasure holders and doors (to the sunnah). Houses are not entered save through their doors. Whoever enters them from other than the door is called a thief.

منها : فِيهِمْ كَرَائِمُ الْقُرْآنِ، وَهُمْ كُنُوزُ الرَّحْمنِ، إِنْ نَطَقُوا صَدَقُوا، وَإِنْ صَمَتُوا لَمْ يُسْبَقُوا. فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيُحْضِرْ عَقْلَهُ، وَلْيَكُنْ مِنْ أَبْنَاءِ الاْخِرَةِ، فَإِنَّهُ مِنْهَا قَدِمَ، وَإِلَيْهَا يَنْقَلِبُ.

[A part of the same sermon :] The delicacies of the Qur’ān are about them (Ahlu’l-bayt, the descendants of the Prophet) and they are the treasurers of Allāh. When they speak they speak the truth, but when they keep quiet no one can speak unless they speak. The forerunner should report correctly to his people, should retain his wits and should be one of the children (a man) of the next world, because he has come from there and would return to it.

وَالنّاظِرُ بِالْقَلْبِ، الْعَامِلُ بِالْبَصَرِ، يَكُونُ مُبْتَدَأُ عَمَلِهِ أَنْ يَعْلَمَ: أَعَمَلُهُ عَلَيْهِ أَمْ لَهُ؟! فَإِنْ كَانَ لَهُ مَضَى فِيهِ، وَإِنْ كَانَ عَليْهِ وَقَفَ عِنْدَهُ. فَإِنَّ الْعَامِلَ بَغَيْرِ عِلْم كَالسَّائِرِ عَلَى غيْرِ طَرِيق، فَلاَ يَزِيدُهُ بُعْدُهُ عَنِ الطَّرِيقِ الْوَاضِحِ إِلاَّ بُعْداً مِنْ حَاجَتِهِ، وَالْعَامِلُ بالْعِلْمِ كَالسَّائِرِ عَلَى الطَّرِيقِ الْوَاضِحِ، فَلْيَنْظُرْ نَاظِرٌ: أَسَائِرٌ هُوَ أَمْ رَاجِعٌ؟!

The beginning of the action of one who sees with heart and acts with eyes is to assess whether the action will go against him or for him. If it is for him he indulges in it, but if it is against him he keeps away from it. For, he who acts without knowledge is like one who treads without a path. Then his deviation from the path keeps him at a distance from his aim. And he who acts according to knowledge is like he who treads the clear path. Therefore, he who can see should see whether he should proceed or return.

وَاعْلَمْ أَنِّ لِكُلِّ ظَاهِر بَاطِناً عَلى مِثَالِهِ، فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ، وَمَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ، وَقَدْ قَالَ الرَّسُولُ الصَّادِقُ (صلى الله عليه وآله): «إِنَّ اللهَ يُحِبُّ الْعَبْدَ وَيُبْغِضُ عَمَلَهُ، وَيُحِبُّ الْعَمَلَ وَيُبْغِضُ بَدَنَهُ».

You should also know that the outside (of every thing) has a similar inside. Of whatever the outside is good, its inside too is good, and whatever the outside is bad, its inside too is bad. The truthful Prophet — peace and blessing of Allāh be upon him and his progeny — has said that : “Allāh may love a man but hate his action, and may love the action but hate the man.”

فَاعْلَمْ أَنَّ كُلَّ عَمَل نَبَاتٌ، وَكُلَّ نَبَات لاَ غِنَى بِهِ عَنِ الْمَاءِ، وَالْمِيَاهُ مُخْتَلِفَةٌ، فَمَا طَابَ سَقْيُهُ طَابَ غَرْسُهُ وَحَلَتْ ثَمَرَتُهُ، وَمَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَأَمَرَّتْ ثَمَرَتُهُ.

You should also know that every action is like a vegetation, and a vegetation cannot do without water while waters are different. So where the water is good the plant is good and its fruits are sweet, whereas where the water is bad, the plant will also be bad and its fruits will be bitter.

From Nahjul balagha

Door analogy (so many hadith, I will quote one)

From Ziyarat Jamia-Al-Kabeer

"And you are the door of God people are tried with
Who comes to you is saved
And who does not come to you perishes"


More ahead, stay tuned!

 

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Quotes from Gospels:


2 Then came the Festival of Dedication at Jerusalem. It was winter, 23 and Jesus was in the temple courts walking in Solomon’s Colonnade. 24 The Jews who were there gathered around him, saying, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.”

25 Jesus answered, “I did tell you, but you do not believe. The works I do in my Father’s name testify about me, 26 but you do not believe because you are not my sheep. 27 My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 30 I and the Father are one.”

31 Again his Jewish opponents picked up stones to stone him, 32 but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?”

33 “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.”

34 Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods”’? 35 If he called them ‘gods,’ to whom the word of God came—and Scripture cannot be set aside— 36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? 37 Do not believe me unless I do the works of my Father. 38 But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” 39 Again they tried to seize him, but he escaped their grasp.

40 Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. There he stayed, 41 and many people came to him. They said, “Though John never performed a sign, all that John said about this man was true.” 42 And in that place many believed in Jesus.



God and Ahlulbayt (a) togetherness:


bismi allahi alrrahmani alrrahimi
In the Name of Allah, the All-beneficent, the All-merciful.

اَللَّهُمَّ إنِّي أَسْأَلُكَ بِمَعَانِي جَمِيعِ مَا يَدْعُوكَ بِهِ وُلاةُ أَمْرِكَ
allahumma inni as'aluka bima`ani jami`i ma yad`uka bihi wulatu amrika
O Allah, I beseech You by the meanings of all the supplications of those whom You have invested with Your authority,

ٱلْمَأْمُونُونَ عَلَىٰ سِرِّكَ
alma'mununa `ala sirrika
the trustees of Your secret,

ٱلْمُسْتَبْشِرُونَ بأَمْرِكَ
almustabshiruna bi'amrika
theose who rejoice in Your command,

ٱلْوَاصِفُونَ لِقُدْرَتِكَ
alwasifuna liqudratika
the describers of Your power,

ٱلْمُعْلِنُونَ لِعَظَمَتِكَ
almu`linuna li`azamatika
the proclaimers of Your supremacy.

أَسْأَلُكَ بِمَا نَطَقَ فِيهِمْ مِنْ مَشِيئَتِكَ
as'aluka bima nataqa fihim min mashi'atika
I implore You by Your will that has manifested itself through them

فَجَعَلْتَهُمْ مَعَادِنَ لِكَلِمَاتِكَ
faja`altahum ma`adina likalimatika
and thus You have made them the essences of Your Words,

وَأَرْكَاناً لِتَوْحِيدِكَ
wa arkanan litawhidika
the pillars of Your Oneness,

وَآيَاتِكَ وَمَقَامَاتِكَ الَّتِي لا تَعْطِيلَ لَهَا فِي كُلِّ مَكَانٍ
wa ayatika wa maqamatika allati la ta`tila laha
Your Signs and Stations, which are never inoperative in any place.

يَعْرِفُكَ بِهَا مَنْ عَرَفَكَ
fi kulli makanin ya`rifuka biha man `arafaka
Through them, You are known to those who know You.

لا فَرْقَ بَيْنَكَ وَبَيْنَهَا إِلاَّ أَنَّهُمْ عِبَادُكَ وَخَلْقُكَ
la farqa baynaka wa baynaha illa annahum `ibaduka wa khalquka
-there being no difference between You and them except that they are Your servants and creation.

فَتْقُهَا وَرَتْقُهَا بِيَدِكَ
fatquha wa ratquha biyadika
their unstitching and mending is in Your hand

بَدْؤُهَا مِنْكَ وَعَوْدُهَا إلَيْكَ
bad'uha minka wa `awduha ilayka
they enamate from You and return to You.

أَعْضَادٌ وَأَشْهَادٌ
a`dadun wa ashhadun
They are the instruments, witnesses,

وَمُنَاةٌ وَأَذْوَادٌ
wa munatun wa adhwadun
planners, defenders

وَحَفَظَةٌ وَرُوَّادٌ
wa hafazatun wa ruwwadun
guards and scouts

فَبِهِمْ مَلَأْتَ سَمَاءَكَ وَأَرْضَكَ
fabihim mala'ta sama'aka wa ardaka
by whose means You have filled Your heavens and earth

حَتَّىٰ ظَهَرَ أَنْ لاَ إِلٰهَ إِلاَّ أَنْتَ
hatta zahara an la ilaha illa anta
until it became manifest that there is no god save You.

فَبِذٰلِكَ أَسْأَلُكَ
fabidhalika as'aluka
I thus implore You in the name of all this,

وَبِمَوَاقِعِ ٱلْعِزِّ مِنْ رَحْمَتِكَ
wa bimawaqi`i al`izzi min rahmatika
and by the recipients of honor and might by your mercy,

وَبِمَقَامَاتِكَ وَعَلامَاتِكَ
wa bimaqamatika wa `alamatika
and by Your stations and Signs,

أَنْ تُصَلِّيَ عَلَىٰ مُحَمَّدٍ وَآلِهِ
an tusalliya `ala muhammadin wa alihi
to send blessings to Muhammad and his Household

وَأَنْ تَزِيدَنِي إِيـمَاناً وَتَثْبِيتاً
wa an tazidani imanan wa tathbitan
and increase me in faith and fortitude.

يَا بَاطِناً فِي ظُهُورِهِ
ya batinan fi zuhurihi
O He Who is Immanent in His Evidence!

وَظَاهِراً فِي بُطُونِهِ وَمَكْنُونِهِ
wa zahiran fi butunihi wa maknunihi
O He Who is Evident in His Immanence and in His hiddenness!

يَا مُفَرِّقاً بَيْنَ ٱلنُّورِ وَٱلدَّيجُورِ
ya mufarriqan bayna alnnuri walddayjuri
O He Who sets apart light from murk!

يَا مَوْصُوفاً بِغَيْرِ كُنْهٍ
ya mawsufan bighayri kunhin
O He Whom is described without recognition of his real essence!

وَمَعْرُوفاً بِغَيْرِ شِبْهٍ
wa ma`rufan bighayri shibhin
and He Whom is recognized without having anything like Him!

حَادَّ كُلِّ مَحْدُودٍ
hadda kulli mahdudin
O Edger of all edged things!

وَشَاهِدَ كُلِّ مَشْهُودٍ
wa shahida kulli mashhudin
O Witness of all done things!

وَمُوجِدَ كُلِّ مَوْجُودٍ
wa mujida kulli mawjudin
O Bringer into being all existent things!

وَمُحْصِيَ كُلِّ مَعْدُودٍ
wa muhsiya kulli ma`dudin
O Knower of the number of all countable things!

وَفَاقِدَ كُلِّ مَفْقُودٍ
wa faqida kulli mafqudin
O Knower of the place of all lost things!

لَيْسَ دُونَكَ مِنْ مَعْبُودٍ
laysa dunaka min ma`budin
None is worshipped except You.

أَهْلَ ٱلْكِبْرِيَاءِ وَٱلْجُودِ
ahla alkibriya‘i waljudi
You are the worthiest of all pride and magnanimity.

يَا مَنْ لا يُكَيَّفُ بِكَيْفٍ
ya man la yukayyafu bikayfin
O He about Whom, it is infeasible to as ‘how’

وَلاَ يُؤَيَّنُ بِأَيْنٍ
wa la yu'ayyanu bi-aynin
and it is infeasible to ask ‘where’!

يَا مُحْتَجِباً عَنْ كُلِّ عَيْنٍ
ya muhtajiban `an kulli `aynin
O He Who is concealed from all sights!

يَا دَيْمُومُ يَا قَيُّومُ وَعَالِمَ كُلِّ مَعْلُومٍ
ya daymumu ya qayyumu wa `alima kulli ma`lumin
O Everlasting, O Self-Subsistent, O Knower of all known things!

صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ وَعَلَىٰ عِبَادِكَ ٱلْمُنْتَجَبِينَ
salli `ala muhammadin wa alihi wa `ala `ibadika almuntajabina
(Please do) send blessings to Muhammad, his Household, Your selected servants,

وَبَشَرِكَ ٱلْمُحْتَجِبِينَ
wa basharika almuhtajibina
Your concealed human beings,

وَمَلائِكَتِكَ ٱلْمُقَرَّبِينَ
wa mala'ikatika almuqarrabina
Your favorite angels,

وَٱلْبُهْمِ ٱلصَّافِّينَ ٱلْحَافِّينَ
walbuhmi alssaffina alhaffina
and the Angels who draw themselves out in ranks and who throng (round the Divine Throne),

وَبَارِكْ لَنَا فِي شَهْرِنَا هٰذَا ٱلْمُرَجَّبِ ٱلْمُكَرَّمِ
wa barik lana fi shahrina hadha almurajjabi almukarrami
and bless us in this month—the honored and dignified—

وَمَا بَعْدَهُ مِنَ ٱلأَشْهُرِ ٱلْحُرُمِ
wa ma ba`dahu min al-ashhuri alhurumi
as well as the next sacred months,

وَأَسْبِغْ عَلَيْنَا فِيهِ ٱلنِّعَمَ
wa asbigh `alayna fihi alnni`ama
pour upon us Your graces in this month,

وَأَجْزِلْ لَنَا فِيهِ ٱلْقِسَمَ
wa ajzil lana fihi alqisama
grant us abundant shares of blessings,

وَأَبْرِرْ لَنَا فِيهِ ٱلْقَسَمَ
wa abrir lana fihi alqasama
admit our requests,

بِٱسْمِكَ ٱلأَعْظَمِ ٱلأَعْظَمِ ٱلأَجَلِّ ٱلأَكْرَمِ
bismika al-a`zami al-a`zami al-ajalli al-akrami
in the name of Your Name, the Greatest, the Greatest, the Loftiest, the Most Honored

ٱلَّذِي وَضَعْتَهُ عَلَىٰ ٱلنَّهَارِ فَأَضَاءَ
alladhi wada`tahu `ala alnnahari fa-ada'a
that You put on daylight and it thus lit up

وَعَلَىٰ ٱللَّيْلِ فَأَظْلَمَ
wa `ala allayli fa-azlama
and You put on night and it thus darkened,

وَٱغْفِرْ لَنَا مَا تَعْلَمُ مِنَّا وَمَا لا نَعْلَمُ
waghfir lana ma ta`lamu minna wa ma la na`lamu
forgive us all that which You know about us and all that which we do not know,

وَٱعْصِمْنَا مِنَ ٱلذُّنُوبِ خَيْرَ ٱلْعِصَمِ
wa`simna mina aldhdhnubi khayra al`isami
protect us against sins with the best of protection,

وَٱكْفِنَا كَوَافِيَ قَدَرِكَ
wakfina kawafiya qadarika
save us against the acts that You predetermine,

وَٱمْنُنْ عَلَيْنَا بِحُسْنِ نَظَرِكَ
wamnun `alayna bihusni nazarika
bestow upon us with Your superb looking,

وَلاَ تَكِلْنَا إلَىٰ غَيْرِكَ
wa la takilna ila ghayrika
do not leave us in the hands of anyone other than You,

وَلاَ تَمْنَعْنَا مِنْ خَيْرِكَ
wa la tamna`na min khayrika
do not prevent us from Your goodness,

وَبَارِكْ لَنَا فِيمَا كَتَبْتَهُ لَنَا مِنْ أَعْمَارِنَا
wa barik lana fima katabtahu lana min a`marina
bless us during the age that You have decided for us,

وَأَصْلِحْ لَنَا خَبِيئَةَ أَسْرَارِنَا
wa aslih lana khabi'ata asrarina
make righteous for us our inner selves,

وَأَعْطِنَا مِنْكَ ٱلأَمَانَ
wa a`tina minka al-amana
grant us Your security,

وَٱسْتَعْمِلْنَا بِحُسْنِ ٱلإِيـمَانِ
wasta`milna bihusni al-imani
make us enjoy perfect faith,

وَبَلِّغْنَا شَهْرَ ٱلصِّيَامِ
wa ballighna shahra alssiyami
and make us catch the month of fasting

وَمَا بَعْدَهُ مِنَ ٱلأَيَّامِ وَٱلأَعْوَامِ
wa ma ba`dahu mina al-ayyami wal-a`wami
and the days and years coming after,

يَا ذَا َٱلْجَلالِ وَٱلإِكْرَامِ
ya dha aljalali wal-ikrami
O Lord of Majesty and Honor!

 

[Brian2]

This thread, I will be matching phrases from the Gospels with Shiite hadiths, in the sense Imams (a) say about themselves same thing Jesus (a) is quoted in the Gospels to emphasize on himself.

I will try to match up the phrases with hadiths and provide an explanation of what is meant from Shiite point of view, which differs from some or majority of Christians point of view.

As a clarification of why debate, we can debate which one is more rational.

How has reason got anything to do with it?

 

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How has reason got anything to do with it?

Reason sees the proper context of statements and puts it all together. I believe trinity happens only when you take statements outside their proper place.

The Shiite hadiths are seen a long with Quran. This is why there is no misunderstanding and we don't worship our Imams.

 

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Qoutes from Gospels

When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”

....

As he went along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

3 “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him. 4 As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world.”


.....


From Hayatal Qoloob vol 3, of Majlisi (God honor him and raise his rank)

Therefore believe in Allah and His Apostle and the Light which We have revealed. (Sura Hadid 57:12)

Most commentators have said that in this verse, Light means the Quran.

Kulaini and others have, with reliable chains of narrators, quoted Imam Baqir (a.s.) that he said: By Allah! In this verse, what is meant by light are the Imams from the Aale Muhammad till the Day of Judgment and by Allah, only they are the light of Allah both in the skies and on the earth whom Allah has sent.

By Allah, in the hearts of the believers, the light of the Imam is shining more brightly than the sun and, by Allah, these dignitaries are keeping the hearts of the faithful shining and Allah hides their light from those whom He wills whereby their hearts remain dark and nobody befriends us and none believes in our guardianship (Wilayat) unless Allah makes his heart clean and Allah does not clean the heart of anyone until one becomes obedient to us and does not come in our company in the place of safety. When he becomes obedient to us, Allah protects him from hardships and keeps him safe from the severe terror of the Day of Qiyamat.4

The sixth verse:

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنْ الْمُنكَرِ وَيُحِلُّ لَهُمْ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمْ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ أُوْلَئِكَ هُمْ الْمُفْلِحُونَ.

Those who follow the Apostle-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful. (Sura Araf 7:157)

Allah Almighty, with reference to the virtues of the righteous people, for whom He has reserved His mercy, says:

Those who follow and obey the Prophet who did not read and write or was the resident of Ummul Qura (Meccan), find the mention of this Prophet and his attributes and his Messengership in Torah and Bible which are with them, who commands them to do good deeds and prevents them from evils and makes clean and pure things permitted for them and makes bad and dirty things prohibited (Haram) and decreases the burden of difficult matters which were on their heads (weight of heavy covenants etc). So now only those people are successful who trusted him and gave respect to him and helped him and followed the light which has been sent down with this prophet.

Many commentators have said that Light means the Quran and Kulaini has quoted Imam Ja’far (a.s.) that here Light means Amirul Momineen (a.s.) and so also the Infallible Imams.

Ali bin Ibrahim has narrated that Light means Amirul Momineen. So Allah took promise from His Prophets about His Prophet that they will inform their people about the advent of the last Prophet (S) and may help him. Thus the Prophets helped by word and gave their communities the covenant and very soon, on the time of the second coming (Raja’t) the Holy Prophet (S) and all the messengers will return to this world and will help the Hazrat.

Kulaini also has, in another tradition, narrated from Imam Sadiq (a.s.) that: so (as for) those who believe in him means ‘have believed in the Imam’ and from: and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful… means ‘they did not keep away from ‘Jibt’ and ‘Taaghoot’ who are the first and the second (usurpers of caliphate) and their worship denotes their obedience.

Ayyashi has narrated from Imam Baqir (a.s.) that in this verse Light means Ali Ibne Abi Talib (a.s.)



From Saheefa Sajjadiya (Du'a on day of Arafa):

O God,
surely Thou hast confirmed Thy religion in all times
with an Imam whom Thou hast set up
as a guidepost to Thy servants
and a lighthouse in Thy lands,
after his cord has been joined to Thy cord!
Thou hast appointed him the means to Thy good pleasure,
made obeying him obligatory,
cautioned against disobeying him,
and commanded
following his commands,
abandoning his prohibitions,
and that no forward-goer go ahead of him
or back-keeper keep back from him!218
So he is the preservation of the shelter-seekers,
the cave of the faithful,
the handhold of the adherents,
and the radiance of the worlds!

 

[Muffled]

This thread, I will be matching phrases from the Gospels with Shiite hadiths, in the sense Imams (a) say about themselves same thing Jesus (a) is quoted in the Gospels to emphasize on himself.

I will try to match up the phrases with hadiths and provide an explanation of what is meant from Shiite point of view, which differs from some or majority of Christians point of view.

As a clarification of why debate, we can debate which one is more rational.

I believe it is highly likely the hadiths do not come from God but I can understand the writers having a knowledge of Christianity. The idea that they actually got anything right must be a happy accident.

 

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I believe it is highly likely the hadiths do not come from God but I can understand the writers having a knowledge of Christianity. The idea that they actually got anything right must be a happy accident.

Hadiths are not words of God but words of chosen ones from God. Their words are superior to rest of creation but God's words are superior to theirs

That said, I think Imams (a) calculated their words keeping in mind the Gospels as well as the Quran (and other books).

 

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The first quotes I will show:

Jesus therefore said to them again, “Truly, truly, I say to you, I am the door of the sheep.

All who have come before me are thieves and robbers, but the sheep have not listened to them.

I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.

The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

I am the good shepherd. The good shepherd sacrifices his life for the sheep.

The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it.

He flees because he is a hired hand and cares nothing for the sheep.

“I am the good shepherd; I know my sheep and my sheep know me—

just as my Father knows me and I know the Father. So I sacrifice my life for the sheep.

I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

The Father loves me because I sacrifice my life so I may take it back again.

No one can take my life from me. I sacrifice it voluntarily. For I have the authority to sacrifice if I want to and also to take it up again. For this is what my Father has commanded.

Now from hadiths:

Sheep and wolves analogy:

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following. "I heard abu Ja'far (a.s.) saying, ‘Whoever would worship Allah in the expectation for reward and work hard but without having an Imam for himself his efforts would not be received acceptance. Such person is last and straying and Allah would dislike his deeds. The example of such person is like that of a lost sheep who would stray away from her herd. She would wonder around during the day and at nightfall she would see a different flock of sheep with a shepherd and she would glad and affectionately join it thinking it to be like her own flock. She would pass the night in their barn but in the morning when the shepherd let the flock out she could not recognize her flock and shepherd and begin to wonder in search for her own flock and shepherd and saw a flock and a shepherd. She then would rush to the flock with great interest but the shepherd shouted, ‘Go to your own flock and shepherd because you are lost and wondering.’ She then would run back and forth lost and wondering without a shepherd to show her the grazing areas and the barn. At such time a wolf would seize the opportunity and would kill her to eat. Just the same is the case, O Muhammad, those people of this ’Ummah (nation) who has no Imam from Allah, the Most Holy, the Most High, who is in public and possessing the noble quality of justice. Such people are lost and straying. If such people would in such a condition their death would be like that of an unbeliever and hypocrite. O Muhammad, take notice that the unjust Imams and their followers are far away from the religion of Allah. They have lost the right path and have mislead the others. The deeds that they are like dust blown away by the winds in a stormy day. They would remain helpless and unable to benefit from their deeds. Such is straying far away from the right path."

Take their life per their own will

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from some of our people from abu al-Hassan Musa (a.s.) who has said the following. “Allah, the Most Holy, the Most High expressed anger at the Shi‘a. He, therefore, let me choose either myself or them (to receive protection). I swear by Allah, that I protected them with my own soul.”

A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Umayra from ‘Abd al-Malik ibn A‘yan from abu Ja‘far (a.s.) who has said the following. “Allah, the Most Holy, the Most High, sent support for Imam al-Husayn (a.s.) up to the fill between the heavens and earth. Then he was let to choose either victory or meeting Allah. He, however, chose the meeting of Allah the Most High.”

The thief analogy (+ shepherd BONUS (joking))

He who has an intelligent mind looks to his goal. He knows his low road as well as his high road. The caller has called. The shepherd has tended (his flocks). So respond to the caller and follow the shepherd.

قَدْ خَاضُوا بِحَارَ الْفِتَنِ، وَأَخَذُوا بِالْبِدَعِ دُونَ السُّنَنِ، وَأَرَز الْمُؤْمِنُونَ، وَنَطَقَ الضَّالُّونَ الْمُكَذِّبُونَ. نَحْنُ الشِّعَارُ وَالاْصْحَابُ، وَالْخَزَنَةُ وَالاْبْوَابُ، وَلاَ تُؤْتَى الْبُيُوتُ إِلاَّ مِنْ أَبْوَابِهَا، فَمَنْ أَتَاهَا مِنْ غَيْرِ أَبْوَابِهَا سُمِّيَ سَارِقاً.

They (the opposers) have entered the oceans of disturbance and have taken to innovations instead of the sunnah (the Prophet’s holy deeds, utterances and his unspoken approvals), while the believers have sunk down, and the misguided and the liars are speaking. We are the near ones, companions, treasure holders and doors (to the sunnah). Houses are not entered save through their doors. Whoever enters them from other than the door is called a thief.

منها : فِيهِمْ كَرَائِمُ الْقُرْآنِ، وَهُمْ كُنُوزُ الرَّحْمنِ، إِنْ نَطَقُوا صَدَقُوا، وَإِنْ صَمَتُوا لَمْ يُسْبَقُوا. فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيُحْضِرْ عَقْلَهُ، وَلْيَكُنْ مِنْ أَبْنَاءِ الاْخِرَةِ، فَإِنَّهُ مِنْهَا قَدِمَ، وَإِلَيْهَا يَنْقَلِبُ.

[A part of the same sermon :] The delicacies of the Qur’ān are about them (Ahlu’l-bayt, the descendants of the Prophet) and they are the treasurers of Allāh. When they speak they speak the truth, but when they keep quiet no one can speak unless they speak. The forerunner should report correctly to his people, should retain his wits and should be one of the children (a man) of the next world, because he has come from there and would return to it.

وَالنّاظِرُ بِالْقَلْبِ، الْعَامِلُ بِالْبَصَرِ، يَكُونُ مُبْتَدَأُ عَمَلِهِ أَنْ يَعْلَمَ: أَعَمَلُهُ عَلَيْهِ أَمْ لَهُ؟! فَإِنْ كَانَ لَهُ مَضَى فِيهِ، وَإِنْ كَانَ عَليْهِ وَقَفَ عِنْدَهُ. فَإِنَّ الْعَامِلَ بَغَيْرِ عِلْم كَالسَّائِرِ عَلَى غيْرِ طَرِيق، فَلاَ يَزِيدُهُ بُعْدُهُ عَنِ الطَّرِيقِ الْوَاضِحِ إِلاَّ بُعْداً مِنْ حَاجَتِهِ، وَالْعَامِلُ بالْعِلْمِ كَالسَّائِرِ عَلَى الطَّرِيقِ الْوَاضِحِ، فَلْيَنْظُرْ نَاظِرٌ: أَسَائِرٌ هُوَ أَمْ رَاجِعٌ؟!

The beginning of the action of one who sees with heart and acts with eyes is to assess whether the action will go against him or for him. If it is for him he indulges in it, but if it is against him he keeps away from it. For, he who acts without knowledge is like one who treads without a path. Then his deviation from the path keeps him at a distance from his aim. And he who acts according to knowledge is like he who treads the clear path. Therefore, he who can see should see whether he should proceed or return.

وَاعْلَمْ أَنِّ لِكُلِّ ظَاهِر بَاطِناً عَلى مِثَالِهِ، فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ، وَمَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ، وَقَدْ قَالَ الرَّسُولُ الصَّادِقُ (صلى الله عليه وآله): «إِنَّ اللهَ يُحِبُّ الْعَبْدَ وَيُبْغِضُ عَمَلَهُ، وَيُحِبُّ الْعَمَلَ وَيُبْغِضُ بَدَنَهُ».

You should also know that the outside (of every thing) has a similar inside. Of whatever the outside is good, its inside too is good, and whatever the outside is bad, its inside too is bad. The truthful Prophet — peace and blessing of Allāh be upon him and his progeny — has said that : “Allāh may love a man but hate his action, and may love the action but hate the man.”

فَاعْلَمْ أَنَّ كُلَّ عَمَل نَبَاتٌ، وَكُلَّ نَبَات لاَ غِنَى بِهِ عَنِ الْمَاءِ، وَالْمِيَاهُ مُخْتَلِفَةٌ، فَمَا طَابَ سَقْيُهُ طَابَ غَرْسُهُ وَحَلَتْ ثَمَرَتُهُ، وَمَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَأَمَرَّتْ ثَمَرَتُهُ.

You should also know that every action is like a vegetation, and a vegetation cannot do without water while waters are different. So where the water is good the plant is good and its fruits are sweet, whereas where the water is bad, the plant will also be bad and its fruits will be bitter.

From Nahjul balagha

Door analogy (so many hadith, I will quote one)

From Ziyarat Jamia-Al-Kabeer

"And you are the door of God people are tried with
Who comes to you is saved
And who does not come to you perishes"


More ahead, stay tuned!

The concept that one needs an imam has flaws. There have been imams who have led people away from the true path. I like it when Jesus says "My sheep know my voice." I know His voice and that is why I can tell the Qu'ran is from God and the Hadiths are not.

 

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Quote from Gospels:



“If you love me, keep my commands. 16 And I will ask the Father, and he will give you another advocate to help you and be with you forever— 17 the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. 18 I will not leave you as orphans; I will come to you. 19 Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. 20 On that day you will realize that I am in my Father, and you are in me, and I am in you. 21 Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them.”

22 Then Judas (not Judas Iscariot) said, “But, Lord, why do you intend to show yourself to us and not to the world?”

23 Jesus replied, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them. 24 Anyone who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me.

25 “All this I have spoken while still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. 27 Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.

28 “You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I. 29 I have told you now before it happens, so that when it does happen you will believe. 30 I will not say much more to you, for the prince of this world is coming. He has no hold over me, 31 but he comes so that the world may learn that I love the Father and do exactly what my Father has commanded me.

“Come now; let us leave.



Holy spirit in hadiths:

(In al-Kafi al-Kulayni reports) with his isnad from Abu Basir that he said, "I asked Abu 'Abd Allah, may peace be upon him, concerning the statement of God, the Blessed and the Exalted, 'And thus have We inspired in thee (O Muhammad) a Spirit of Our Command. Thou knewest not what the Scripture was, nor what the Faith' (42:52). He replied, '(The Spirit mentioned in the verse) is one of the creatures of God, the Blessed and the Exalted, greater than Gabriel and Michael, that was with the Messenger of God, may God bless him and his Household, and which used to inform and guide him, and after him it is with the Imams, may God bless them."

Al-Husayn has narrated from (Muhammad) ibn ‘Abdallah from Muhammad ibn Sinan from al-Mufaddal from Jabir ibn Yazid who has said the following. "Abu Ja‘far (a.s.) said to me, ‘O Jabir, the first thing that Allah created was Muhammad (s.a) and his offspring who are the rightly guided guides. They existed in ’Ashabah (form ) of light in the presence of Allah." I then asked, "What is ’Ashabah?" The Imam (a.s.) said, "It is the shadow of light, the lighting bodies without the spirit. It was supported by one spirit which is the Holy spirit. In that state he and his offspring worshipped Allah and for this reason He created them forbearing scholars, conscientious pure one who worship Allah through prayer, fasting, prostration, speaking of His Glory and the acknowledgment that He is the only Lord. They perform prayers, perform Hajj and fast


And also the following is interesting:

[in al-Kafi (al-Kulayni reports) with his isnad from Jabir, from Abu Ja'far, may peace be upon him. Jabir says: "I asked him concerning the knowledge of the Knowing One (al-'Alim, i.e an Imam). He replied saying, 'O Jabir, verily, there are five spirits in the prophets and the awsiya': the Holy Spirit, the Spirit of Faith, the Spirit of Life, the Spirit of Power, and the Spirit of Appetite. By the means of the Holy Spirit, O Jabir, they know everything from the Throne to underneath the earth.' Then he added, 'O Jabir, all the four spirits are subject to vicissitudes, but not the Holy Spirit, which does not engage in diversion or play."


In Du'a from Imam Mahdi (a) against black magic, we read:

"And save my spirit with your holy spirit that which who those saves through becomes great in the eyes of the onlookers and big in the hearts of all creation".

From Al-Kafi:

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhayna from Fudayl ibn Yasar who has said that he heard abu ‘Abdallah say the following to some of the companions of Qays al-Masir. "Allah, the Most Holy, the Most High, discipline and education His Messenger. He then made his discipline and education to be the best. When his discipline and education was complete He said, "O Muhammad, you certainly possess a great degree of moral discipline and education. (64:4). Then He made him in charge of the affairs of the religion and the nation (Muslim) so he would manage the social matters of the His servants with wisdom. Allah, the Most Holy, the Most High, said, ". . .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. . ." (59:7) The Messenger of Allah was protected, successful and supported by the Holy Spirit. He (the Messenger of Allah) does not slip, make a mistake in any of the matters of the management of the social matters of the creatures. He is educated with the education of Allah. Allah, the Most Holy, the Most High, commanded to perform the prayer in two and two Rak‘at form totalling ten Rak‘ats. The Messenger of Allah added two more Rak‘ats to each prayer and only one Rak‘at to the Maghrib prayer (the prayer at sun set). Such additions became just as the obligatory ones and it is not permissible to disregard them. They are obligatory at home and on a journey. Allah, the Most Holy, the Most High, granted him permission in all of it. Thus, the obligatory prayers became seventeen Rak‘ats. The Messenger of Allah then setup the tradition of optional prayers totaling thirty four Rak‘ats which is double the number of the optional prayers. Allah, the Most Holy, the Most High, granted him permission for this. All the optional and obligatory prayers total fifty one Rak‘ats of which there is two Rak‘ats in a sitting position after (al-‘atma) ‘Isha prayer which is counted as one Rak‘at in place of Witr. Allah made fasting of the month of Ramadan obligatory which comes only once in a year. The Messenger of Allah set up the tradition of fasting in the month of Sha‘ban and three days fasting of every month and the number of days in it totals twice as much as the obligatory fast. Allah, the Most Holy, the Most High, granted him permission for all of this. Allah, the Most Holy, the Most High, made just wine unlawful to consume. The Messenger of Allah pronounced all intoxicants drinks unlawful. Allah, the Most Holy, the Most High, granted him permission in this case also. The Messenger of Allah pronounced certain things as permissible and pronounced other things as detestable but did not declare them prohibited as unlawful. He only pronounced them prohibited in a permissible prohibition and detestable. He then spoke of such prohibitions as permissible but then such permissible matters became obligatory for the servants (of Allah) like the obligation of abiding by what is prohibited and determined. The Messenger of Allah did not grant permission in the matters that were prohibited as unlawful (to violate) prohibitions or what he pronounced as an order to follow as an obligation and binding. A great deal of the intoxicants drinks he pronounced as unlawful to consume and he did not grant permission to any one to consume them. The Messenger of Allah did not grant permission to anyone to further shorten the prayers tha consisted of two Rak‘ats that were added to what Allah, the Most Holy, the Most High, had made obligatory. In fact, He made them binding and necessary like an obligation. He did not grant permission to anyone in this matter except those on a journey. No one has the right to give permission in such issues until the Messenger of Allah grants permission. Thus, the order of the Messenger of Allah concord the orders of Allah, the Most Holy, the Most High. The prohibitions of the Messenger of Allah concord the prohibition of Allah, the Most Holy, the Most High. It has become obligatory for the servants (of Allah) to submit to his commands as it is obligatory for them to submit to the command of Allah, the Most Holy, the Most High.



Muhammad has narrated from Ahmad ibn Muhammad from ibn Mahbub from Hisahm ibn Salim from ‘Ammar al-Sabati who has said the following. "Once I asked abu ‘Abdallah (a.s.), "By what means do you judge when you would judge?" He said, "We judge by the laws of Allah and in the manner of David. If an issue would come before us for which there is nothing with us the Holy Spirit provides us inspiration."




My comment: We see Imams (a) are all instances of the holy spirit or rather the holy spirit is one and the same reality in all of them.

The other type of spirits differ Imam to Imam, and they differ in the outward descent, but at the highest reality, their spirit is one and the same, and it's called "the light of God" "the name of God" or the "the holy spirit" or the "the spirit from his Authority/Command"

And this is the most simplest and easiest way to interpret Jesus (a) words about the advocate/comforter/praised one, that he too is the holy spirit just like Jesus (a) was, and the one between him and that, is Elijah (a). I will talk about Elijah (a) in the Gospels later and the Quranic correction, John (a) is not the return of Elijah (a) rather that Elijah (a) did return and was the Light of the world till Mohammad (s).

 

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The concept that one needs an imam has flaws. There have been imams who have led people away from the true path. I like it when Jesus says "My sheep know my voice." I know His voice and that is why I can tell the Qu'ran is from God and the Hadiths are not.

The Imams (a) are chosen to compliment the Quran, the Quran says "ask the family of the reminder if you do not know"

 

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Salam

Qoute from Gospels:

"Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. "Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye?

Parallels in Shiite hadith:

The root of good opinion is a man's belief and the soundness of his heart; the sign of good opinion is that whenever he looks, he sees with the eye of purity and virtue wherever he goes, and modesty, trustworthiness, protection and truthfulness are cast into his heart. The Holy Prophet said, 'Have a good opinion of your brothers: through that you will gain purity of heart and firmness of nature.' And Ubayy ibn Ka'b said, 'When you see a quality which you disapprove of in one of your brothers, then give it seventy interpretations and see if your heart can be at peace with one of them. If it is not, then blame yourself if you cannot excuse him. If you yourself have a quality which will easily make for seventy interpretations, then you should disapprove of yourself more than you do of him.' As Allah revealed to David, 'Remind My slaves of My blessings and My favours. They have only seen exquisite goodness from Me so they should only expect that what remains will be like what they have already had from Me.' Good opinion invites good worship. A person who is deluded continues to remain in rebellion even while he hopes for forgiveness. The best opinion in Allah's creation is reserved for those who obey Him, hope for His reward and fear His punishment.

The Messenger of Allah said, relating from his Lord, 'I am with My slave's good opinion of Me, O Muhammad.' Whoever fails to live up to the reality of the gifts which come from his opinion of his Lord has intensified the proof against himself, and is among those who are deceived by the shackles of his passion.



The hadiths also teach if you have faults, you should not point other people faults, but fix yours first or else your words have opposite effect:


Whoever has not thrown off his anxieties, been purified of the evils of his self and its appetites, defeated Satan, and entered under the guardianship of Allah and the security of His protection, cannot properly enjoin what is good and forbid what is evil; and since he has not attained these aforementioned qualities, whatever affair he tackles in attempting to enjoin what is good and forbid what is evil will be a proof against him, and people will not benefit from it.


أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ أَفَلاَ تَعْقِلُونَ



Allah said, What! Do you enjoin men to be good and neglect your own souls? (2:44)

Anyone who does that is called upon thus: Oh- traitor! Do you demand from My creation that which you have rejected for yourself and have slackened the reins [in this regard] upon yourself?

It is related that Tha'labah al-Asadi asked the Messenger of Allah about this verse:


يَا أَيُّهَا الَّذِينَ آمَنُواْ عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ


O you who believe! Take care of your souls; he who errs cannot hurt you when you are on the right way. (5:105)

The Messenger of Allah said, 'Enjoin what is good and forbid what is evil, and be forbearing in whatever afflicts you, until such time when you see meanness obeyed and passions followed, and when everyone will have conceit about their own opinion, then you should concern yourself only with yourself, and ignore the affairs of the common people.'

A person who enjoins what is good needs to be knowledgeable about what is permissible and what is forbidden; he must be free from his personal inclinations regarding what he enjoins and forbids, give good counsel to people, be merciful and compassionate to them, and call them with gentleness in a very clear manner, while recognizing their different characters so that he can put each in his proper place.

He must see the intrigues of the self and the machinations of Satan. He must be patient in whatever befalls him, and must not seek compensation from people for that which he instructs them in, nor complain about them. He should not make use of vehemence or passion. He should not become angry for his own sake. He should make his intention purely for Allah, and seek His help and desire Him. But if people oppose him and are harsh to him, he must be patient; and if they agree with him and accept his verdict, he must be thankful, entrusting his affair to Allah and looking to his own faults.


Both the quotes are from Imam Jaffar (a) source: Misbahal Shariah.

 

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The concept that one needs an imam has flaws. There have been imams who have led people away from the true path. I like it when Jesus says "My sheep know my voice." I know His voice and that is why I can tell the Qu'ran is from God and the Hadiths are not.

This is why we need Imams chosen by God and proven to be from God. Without Imams from God, we will be at the mercy of Imams who call to the fire rather than God.

 

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One translation possible:

In the beginning was the word, and the word was with the exalted ones, and the exalted ones were the word.


Parallel in Shiite hadiths:

اَللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَىٰ مُحَمَّدٍ
allahumma inni as'aluka an tusalliya `ala muhammadin
O Allah, I beseech You to send blessings upon Muhammad

نَبِيِّ رَحْمَتِكَ وَكَلِمَةِ نُورِكَ
nabiyyi rahmatika wa kalimati nurika
the Prophet of Your mercy and the Word of Your Light,

(Du'a after Ziyarat Auli-Yaseen)

Concerning 42:24 in Tafsir Al-Mizan, Imams (a) are quoted to have said they are the words of God (meant in that verse).

And many hadiths that they are God's perfect word on earth including the Du'a after Ziyarat Auli-Yaseen "And your perfect word in your earth" (concerning Imam Mahdi (a))

And there are many hadiths (too many to quote) Sunni and Shia sources, that Ahlulbayt (a) were in forms of light glorifying God before he created everything else.

Imam Ali (a) also emphasizes he is the reminder and hadiths emphasize Mohammad (s) is the reminder as well in the "ask the family of the reminder" explanation, and Prophet (s) said "I am leaving you two important weights, Quran and my family, the two shall not separate..."



Comment: I bolded because this is perhaps the most important parallel.

 

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@Soapy these hadiths might help you explain a lot of what is deemed as trinity verses, to others.

 

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“If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:18-19).

Likewise in Ziyarat:


"Who loves you loves God
And who hates you hates God"

(Ziyarat Jamia Al-Kabir)

This also shows wisdom of 42:23 with respect to the verses before emphasizing whoever wants the next world God will give him of it, and whoever wants the world, God will give them of it and no share in the next.

 

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Gospels:

14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:

15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.




Misbahal Shariah quoting Imam Jaffar (a):


Pardoning someone when you have the power to punish is one of the customary practices of the messengers and the secrets of the Allah-fearing. Pardon is when you do not charge your companion for what he has done wrong outwardly, when you forget the cause by which there was inward affliction, and when you extend great charity in your choice despite having power over him.

No one could find a way to that pardon except by the one whom Allah has pardoned and forgiven for the sins which he has committed and the deeds he has put off, and who has been adorned with His mark of honour and clothed in the light of His radiance.

This is because pardon and forgiveness are two of the attributes of Almighty Allah which He entrusted in the secrets of His pure friends, so that they adopt the manners of their Creator and Maker with creation. This is why He said,



وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

They should pardon and turn away. Do you not love that Allah should forgive you? And Allah is forgiving, merciful. (24:22)

If you do not pardon another mortal like yourself, how can you hope for the pardon of the Compelling King?

The Holy Prophet said that his Lord commanded him to have these qualities, saying, 'Unite with whoever breaks with you, and pardon whoever wrongs you; give to whoever deprives you, and be good to whoever is bad to you.' He commanded us to follow him when Allah said,


وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back. (59:7)

Pardon is a secret of Allah in the heart of His select. Whoever is gladdened by it has made Him happy. The Messenger of Allah said, 'Is any of you capable of being like Abu Damdam?' 'O Messenger of Allah,' they said, 'Who is Abu Damdam?' The Holy Prophet replied, 'One of your ancestors who, when he woke up in the morning would say, "O Allah, I have forgiven the shattering of my honour by the common people." '

 

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The Imams (a) are chosen to compliment the Quran, the Quran says "ask the family of the reminder if you do not know"

I believe that is helpful if they are right but can be harmful if they are wrong.

 

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This is why we need Imams chosen by God and proven to be from God. Without Imams from God, we will be at the mercy of Imams who call to the fire rather than God.

I believe one must ask: Who will judge them. I can because I have the Paraclete but Muslims do not have that advantage.

 

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The Imams (a) are chosen to compliment the Quran, the Quran says "ask the family of the reminder if you do not know"

I believe who chooses matters and often as not and most likely, it is not God doing the choosing.