More from knowledge of the decisive Quran about wives of the believers.. 7 / Marriage and divorce and what regard them from the laws..

– 7 –

Imam Nasser Mohammad Al-Yemeni

16 – 08 – 1431 AH
28 – 07 – 2010 AD
01:29 am
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More from knowledge of the decisive Quran about wives of the believers..

 

In the name of Allah the All Merciful, the Most Merciful, and peace be upon the messengers, and praise be to Allah Lord of the worlds..

What follows a copy from statement of virtuous sheikh Ahmed Esa Ibraheem, in red color as follows:

[but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is nearer that you do not suffer of poverty.] So who is she the one here? And who is she the right hand possess here? And is it lafal the joining in one time between that one and the one that the right hand possess? My greetings to you.

Then the Imam Nasser Mohammad Al-Yemeni replies to you and I issue fatwa to you with Truth about the intended in the one (female) in the word of Allah the Most High: {And give to the orphans their property, and substitute not worthless (things) for (their) good (ones), and devour not their property (adding) to your own property. This is surely a great sin.(2) And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is nearer that you do not get in need.(3)} Truthful Allah the Great [Al-Nesã`a] 4:2-3

{وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ إِنَّهُ كَانَ حُوباً كَبِيراً (2) وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ(3)}

As for the True explanatory-statement for the word of Allah the Most High: {And if you fear that you cannot do justice to orphans,..} hand He means the children of the widow woman to the fact he will bear a great responsibility of the orphans children of the widow. Confirming with the word of Allah the Most High: {And give to the orphans their property, and substitute not worthless (things) for (their) good (ones), and devour not their property (adding) to your own property. This is surely a great sin.} Truthful Allah the Great [Al-Nesã`a] 4:2

{وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى}
{وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ إِنَّهُ كَانَ حُوباً كَبِيراً}

As for the word of Allah the Most High: {And if you fear that you cannot do justice to orphans,..}, here Allah commanded him to back away from marrying the widow the mother of the orphans so he does not fail his conscience in wronging her children by not doing justice to them, and Allah did not constrict for him to not marry except a widow mother of orphans in fact Allah made lawful for the Muslim to marry of the women the virgin and the not virgin of believing women, so let him marry two, three and four except if he fears to not be fair between his wives it is then one, and of that Allah the Most High said: {And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is nearer that you do not get in need.} Truthful Allah the Great [Al-Nesã`a] 4:3 {وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى}
{وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ}

Which means other than the widows mothers of the orphans, let him marry if he pleases two, three and four of the other women other than the mother widows or the orphans, let him mary of the other women the not virgin or the virgin two, three and four except in one case the fear of nor do justice then he would incline all the way in the provision-measure and the night’s (companionship), so here Allah commanded him to be sufficient with one in order he does not violate the command of his Lord, with doing justice between his wives. Confirming with the word of Allah the Most High:
{And you cannot do justice between wives, even though you wish (it), but be not disinclined (from one) with total disinclination, so that you leave her in suspense. And if you are reconciled and keep your duty, surely Allah is ever Forgiving, Merciful.} Truthful Allah the Great [Al-Nesã`a] 4:129

{وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَاء وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ غَفُوراً رَّحِيماً}

And He means that you can never do justice in the love in the heart between them because your hearts are not in your hands but Allah prohibited you to incline in the provision-measure and the night’s (companionship) to whom you love then you leave the other in suspense she is not married nor divorced to the fact she lost her marital rights because of the oppression of her husband, to the fact he inclines to the one his heart loves her, so he added the provision-measure and the night’s (companionship) in addition to the inclination of love. So that is the intended with the word of Allah the Most High: {but be not disinclined (from one) with total disinclination, so that you leave her in suspense}, so she became in suspense oppressed from her marital rights, and here Allah commanded him either keep (her) in good fellowship or let (her) go with kindness. Confirming with the word of Allah the Most High: {..then keep (them) in good fellowship or let (them) go with kindness. And it is not lawful for you to take any part of what you have given them,..} Truthful Allah the Great [Al-Baqarah] 2:229 {فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ}
{فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلاَ يحلّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئاً}
The fact the divorce came from the man without a request from the woman, so if he divorced her from his own self verily Allah prohibited him to take a thing of what he gave to the fact he gained pleasure (enjoyed himself) with her and for that Allah forbade for him to take a thing from her dowry implementation to Allah’s command in His decisive Book — to the husband:
{Then as to those whom you gained pleasure by (marrying them), give them their dowries as appointed.} Truthful Allah the Great [Al-Nesã`a] 4:24 
{فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ}

In the meaning of that he gives her dowry completely if still something of it in his possession that’s because some of the dories what would be delayed Confirming with the word of Allah the Most High: {..Then as to those whom you gained pleasure by (marrying them), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is ever Knowing, Wise.} Truthful Allah the Great [Al-Nesã`a] 4:24 {فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللّهَ كَانَ عَلِيماً حَكِيماً} 

Unless the wife waiver a thing of her dowry to her husband of a good will so there is no blame on the husband to consume it with enjoyment and pleasure. Confirming with the word of Allah the Most High: {And give women their dowries as a free gift. But if they of themselves be pleased to give you a portion thereof, consume it with enjoyment and pleasure.} Truthful Allah the Great [Al-Nesãa] 4:4</span>  </span><span style="font-size: 12pt"><span style="color: #008000">{وَآتُواْ النَّسَاء صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَّرِيئاً}</span>
<span style="color: #0000ff">The important that if he gained pleasure from her and he divorced her from his own self so it is not rightful for him to take her dowry except in one case which is if she commits a manifest indecency. Confirming with the word of Allah the Most High:</span> </span><span style="font-size: 12pt"><span style="color: #008000">{..Nor should you straiten them by taking part of what you have given them, unless they are guilty of manifest indecency..} <span style="color: #0000ff">Truthful Allah the Great [Al-Nesã
a] 4:19
  
{وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ}

And this explanatory-statement concerning the free wives because Allah commanded to do justice among them, and if he feared fail his conscience [U](then one) of the free wives in addition to what your hand possess and they are the maids which she has no other than Allah and her husband so he is her husband and her family, to the fact there is not existence for her original family because the maid no family for her so she lives between the women of one of the Muslims, if he wanted to marry her or to be a family for her so he would be her guardian then he get her married to another, verily Allah enjoined on you good for them and to give them their dowries that agreed upon then he became owning her as long as he took care of her livelihood and clothing her and she became lawful to him. Confirming with the word of Allah the Most High: {And who restrain their sexual passions,(5) Except in the presence of their mates or those whom their right hands possess, for such surely are not blameable,(6)} Truthful Allah the Great [Al-Mu´minoon] 23:5-6  {وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (5) إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ(6)}

That is the answer from the decisive book for the question of the respected virtuous sheikh Ahmed Esa Ibraheem who asked and said:

What is the explanatory-statement for the word of Allah the Most High(but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is nearer that you do not get in need.)

the word of Allah the Most High: {..This is nearer that you do not get in need.} Truthful Allah the Great [Al-Nesã`a] 4:3 so who is the poor in need? And Allah the Most High said: {And He found you in need, so He enriched you?} Truthful Allah the Great [Al-Duha] 93:8, therefore the True explanatory-statement for the word of Allah the Most High: {..This is nearer that you do not get in need.} Truthful Allah the Great, which means that is better to not get poor because none get married two, three and four except the well off he has the financial ability for the spending, but if he did not do justice between his women then one of them prayed against him to humiliate him and to make him poor verily let him know that the prayer call of the oppressed there is nothing between it and Allah a barrier, it is an answered call even after while then Allah would get away his wealth then he becomes poor because of the supplication call of his oppressed wife. {ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ}

{وَوَجَدَكَ عَائِلاً فَأَغْنَى}

{ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ}

And I know what was going to say it — virtuous sheikh Ahmed — from his word:

So who is the one here? And who is she the right hand possess here? And is it lafal the joining in one time between that one and the one that the right hand possess? My greetings to you.

So he thinks that the one is one woman whether she is free or the right hand possess, then he wants to give fatwa that it is not lawful the marriage for the muslims except with one only in one case, and he wants to say that it is not lawful to join between them the free woman and the right hand possess maid except in one case and it is the marriage with a widow except if he fears to not do justice, then one. Then he says confirming with the word of Allah the Most High: {..but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is nearer that you do not get in need.} Truthful Allah the Great [Al-Nesã`a] 4:3  {فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ}

Then we reply to him in advance and we say: It is then — O sheikh Ahmed Esa Ibraheem — what Allah means with the word of Allah the Most High: {And who restrain their sexual passions,(5) Except in the presence of their mates or those whom their right hands possess, for such surely are not blameable,(6)}Truthful Allah the Great [Al-Mu´minoon] 23:5-6? O man how do you want the mixing between the word of Allah the Most High: {And if you fear that you cannot do justice to orphans,..}Truthful Allah the Great [Al-Nesãa] 4:3,</span></span> <span style="color: #0000ff">and the word of Allah the Most High:</span> </span><span style="font-size: 12pt"><span style="color: #008000">{..but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is nearer that you do not get in need.}<span style="color: #0000ff">Truthful Allah the Great [Al-Nesãa] 4:3

{وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (5) إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ(6)}

{وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى}
{فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ}

But our fatwa preceded with Truth: {And if you fear that you cannot do justice to orphans,..}Truthful Allah the Great; so He means with that the orphans by the father and they are the children of the widow, and as for the word of Allah the Most High: {..but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is nearer that you do not get in need.} Truthful Allah the Great, so He means the women other than the widow that she waived the marriage away from her fearing to not do justice to her children then you (do not) treat them as of your children, so do not say against Allah what you do not know if you mean that my honorable brother. {وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى}

{فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ}

And an advice from the Imam Mahdi to virtuous sheikh Ahmed Ibraheem to not depend on the explanatory-statement of the outer-meaning of the verse in the Quran no matter is was decisive in your view; in fact it is necessary that he be rooted in knowledge of Allah’s Book the grand Quran in general form, that’s so there will be no contradiction in your explanatory-statement for the Quran then you say against Allah what you do not know the certain knowledge that it is the Truth from Lord of the worlds. And I will give you an example about the explanation of the conjecture that does not avail a thing against the Truth from Lord of the worlds, and the True explanatory-statement for the Quran from the Quran itself. And Allah the Most High said: {..Those, they have no portion in the Hereafter, and Allah will not speak to them, nor will He look upon them on the day of Resurrection, nor will He purify them, and for them is a painful chastisement.}Truthful Allah the Great [Ãli-´Imrãn] 3:77    {أُوْلَـئِكَ لاَ خَلاَقَ لَهُمْ فِي الآخِرَةِ وَلاَ يُكَلِّمُهُمُ اللّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ}

First we want to explain the True explanatory-statement for the word of Allah the Most High: {..Those, they have no portion in the Hereafter..}Truthful Allah the Great; and Allah means that there is no share for them in the hereafter. Confirming with the word of Allah the Most High: {Whoso desires the tilth of the Hereafter, We give him increase in his tilth; and whoso desires the tilth of this world, We give him thereof; and he has no portion in the Hereafter.}Truthful Allah the Great [Al-Shourã] 42:20 {أُوْلَـئِكَ لاَ خَلاَقَ لَهُمْ فِي الآخِرَةِ}

{وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِن نَّصِيبٍ}

We come to the word of Allah the Most High: {..and Allah will not speak to them}, so if you wanted to clarify it upon the outer meaning surely you will make in Allah’s word contradictions, glory be to Him the Exalted most High beyond measures, to the fact another verse will come that you would give fatwa in speaking of Allah to the companions of fire so it would be contradictory to you explanation of this verse in the word of Allah the Most High: {Were not My messages recited to you, but you used to reject them?(105) They said: Our Lord, our adversity overcame us, and we were an erring people.(106) Our Lord, take us out of it; then if we return (to evil), we shall be unjust.(107) He said: Begone therein, and speak not to Me.(108) Surely there was a party of My servants who said: Our Lord, we believe, so forgive us and have mercy on us, and Thou are the Best of those who show mercy.(109) But you ridiculed them, until they made you forget remembrance of Me, and you used to laugh at them.(110) Surely I have rewarded them this day because they were patient, that they are the achievers.(111)}Truthful Allah the Great [Al-Mu´minoon] 23:105-111 {وَلاَ يُكَلِّمُهُمُ اللّهُ}

{أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنتُم بِهَا تُكَذِّبُونَ (105) قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَالِّينَ (106) رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ (107) قَالَ اخْسَؤُوا فِيهَا وَلَا تُكَلِّمُونِ (108) إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ (109) فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً حَتَّى أَنسَوْكُمْ ذِكْرِي وَكُنتُم مِّنْهُمْ تَضْحَكُونَ (110) إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ(111)}

Therefore it cleared to you the word of Allah the Most High: {..and Allah will not speak to them, nor will He look upon them on the day of Resurrection, nor will He purify them, and for them is a painful chastisement.}Truthful Allah the Great [Ãli-´Imrãn] 3:77, and it cleared to you that’s in it words of the allegorical-similarities and it is: {..and Allah will not speak to them, nor will He look upon them on the day of Resurrection..}Truthful Allah the Great; He does not mean that He does not speak to them with the revelation of speaking; in fact He means that He does not speak to them with revelation of making to understand into their hearts to ask Him His mercy as Adam -prayer of forgiveness and peace be upon him- and his wife received words from their Lord with revelation to make understand into their hearts as follows: {Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is Oft-returning (to mercy), the Merciful.}Truthful Allah the Great [Al-Baqarah] 2:37 {وَلاَ يُكَلِّمُهُمُ اللّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ}

{وَلاَ يُكَلِّمُهُمُ اللّهُ وَلاَ يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ}
{فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ}

So what are these words? We find the answer in the decisive Book in the following: {They said: Our Lord, we have wronged ourselves; and if You do not forgive us, and have (not) mercy on us, we shall certainly be of the losers.}Truthful Allah the Great [Al-A`arãf] 7:23, verily theses are the words that Adam and his wife received it from their Lord. but if you went back to what they say it some of the interpreters you will find in that narration inserted and forged against the prophet and they support it for the explanation of the Quran and it is as follows:

{قَالاَ رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ} 

(Delivered son of Al-Najjar from the son of Abbas, he said: “I asked Allah’s messenger -prayer of forgiveness and peace be upon him- about the words that Adam received it from his Lord then He turned to him mercifully, he said: He asked by the fact of Mohammad, Ali, Fatima, Al-Hasan, and Al-Hosain, indeed to forgive me, so He forgave him”).

Allah is sufficient to me against the forgers, in any case, so you would know that it is truly there is in the Book a fatwa of revelation to make understand from the Lord to the heart, verily you will find that in the word of Allah the Most High: {And it is not vouchsafed to a mortal that Allah should speak to him, except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases. Surely He is High, Wise.}Truthful Allah the Great [Al-Shourã] 42:51 {وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْياً أَوْ مِن وَرَاء حِجَابٍ أَوْ يُرْسِلَ رَسُولاً فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ}

As for the word of Allah the Most High: {And it is not vouchsafed to a mortal that Allah should speak to him, except by revelation..}; which means it never been for human that the Allah should speak to him openly, except by revelation from the Lord to the heart, and as for the word of Allah the Most High: {..or from behind a veil,..}, and He means the revelation of speaking with voice from behind the veil.  {وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْياً}      {أَوْ مِن وَرَاء حِجَابٍ}

As for the word of Allah the Most High: {or by sending a messenger and revealing by His permission what He pleases. Surely He is High, Wise.}Truthful Allah the Great and He means the honorable messenger Gabriel -prayer of forgiveness and peace be upon him- (sends him) to whom He pleases of His servants.And Allah the Most High said: {Surely it is the word of an honorable messenger,(19) The possessor of strength, established in the presence of the Lord of the Throne.(20) One (to be) obeyed, and faithful.(21) And your companion is not mad.(22)}Truthful Allah the Great [Al-Takweer] 81:19-22   {أَوْ يُرْسِلَ رَسُولاً فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ}

{إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (19) ذِي قُوَّةٍ عِندَ ذِي الْعَرْشِ مَكِينٍ (20) مُطَاعٍ ثَمَّ أَمِينٍ (21) وَمَا صَاحِبُكُم بِمَجْنُونٍ(22)}

O virtuous sheikh Ahmed Esa Ibraheem, indeed the Imam Mahdi to apologize from you my beloved in Allah’s love, I do not mean that you are of the human satans, I only asked you are you that man who came with a link what it says about science of inheritance but I believed you that you are not him so I did not rule against you, and conjecture does not avail a thing against the Truth, and for that I asked you and I did not rule that you are from the human satans, in fact you are from the esteemed scholars of the nation, but allow me to announce with the outcome of the dialogue between you and I in advance that the Imam Nasser Mohammad Al-Yemeni will dominate over you with the authority of the bridling knowledge, and that’s because it is the sign of the chosen khalifa whom Allah made him -the selected- Imam for the people it is necessary that Allah increases him abundantly in knowledge above you. Confirming with the word of Allah the Most High: {..Surely Allah has chosen him above you, and has increased him abundantly in knowledge..}Truthful Allah the Great [Al-Baqarah] 2:247 {إِنَّ اللّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ}

Since I am the chosen Imam Mahdi from Lord of the worlds, it is a must that my Lord increase me abundantly in knowledge above you to the fact the one who selects Allah’s khalifa the Imam Mahdi is not the Shiites nor the Sunnis and non of Allah’s servants has the right to choose His khalifa besides Him glory be to Him the Exalted Most High beyond measures. Confirming with the word of Allah the Most High: {And your Lord creates and chooses whom He pleases. To choose is not theirs. Glory be to Allah and exalted be He above what they associate (with Him)!}Truthful Allah the Great [Al-Qasas] 28:68 {وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ}

So let us complete our dialogue about the knowledge of the obligations first until when we complete it we would come out with a result then here we come to to continue the dialogue between us, and there in the dialogue of the knowledge of the obligations I will cast a question to you about the explanatory statement of a verse in the Quran to teach me the True explanation of it that not a thing of doubt in it nor suspicion, or I teach you the True explanatory-statement for it and I explain it in details with the True explanatory-statement that no doubt in it from Lord of the worlds.

And peace be upon the messengers, and praise be to Allah Lord of the worlds
Your brother the Imam Mahdi Nasser Mohammad Al-Yemeni
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Eng: http://www.nasser-yamani.com/showthread.php?p=233993

Arb: http://www.nasser-yamani.com/showthread.php?p=49664

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