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shuaybi

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  1. Thank you for your help so far. I learnt a lot from this discussion. Holy Quran 14:4: فَيُضِلُّ اللَّهُ مَن يَشاءُ وَيَهدي مَن يَشاءُ ۚ وَهُوَ العَزيزُ الحَكيمُ
  2. Majority of shia population does taqlid because they lack intellect? I am not saying everyone must learn the Arabic language and memorize all the hadith. What is wrong with a system where there are experts of hadith? These experts lookup, translate and explain the hadith. The critical requirement here is that they present the original hadith. They bring people closer to the words of the masumeen (as). Their own opinions and personal statements (in matters of religion) have no value. Unfortunately, the mujtahids never present hadith even when the general public demands it from them. Just look at the original question of my post. Not one person has come forward with a hadith from their respective marja which establishes taqlid. No body asks for hadith from them simply because they won't provide it. You are blind if you can't see that the very mujtahids you are following are being condemned in the above hadith. Is the fatwa of the mujtahid based on hadith or quran? If so why is it called a fatwa? A fatwa can only be issued by an infallible (as). Everyone else must rely on hadith. The Aimma (as) always asked people to refer to the narrators of their hadith. The ones who transmitted their words. Not on those who issued fatwas based on their own reasoning. So the majority of the population should rely on their weak intellect (your claim) to navigate through the myriads of complex and difficult usul/aqaid issues on their own. On the critical issues that salvation hinges upon. Is aqaid limited to mere high level understanding of tawhid, adalat, qayamat, etc? What about the hundreds of non-fiqh issues some of which I listed earlier? Where should one get guidance on them? What about the hadith of our imams (as) on the tafsir of the quran? There are tens of thousands of hadith that are non-fiqh related. Is the mujtahid guiding the people in this area? The shia population are on their own in this territory? Just for the remaining fiqh/legal issues they should resort to the mujtahid? This artificial division of deen into usul and furu is a later development and not substantiated based on hadith. Abu Jafar (as) said: "Islam is based on five principles. They are: Prayer, Zakat, Fasting, Hajj and Wilayah. The call to none of the other principles has been as emphatic as it has been to al-Wilayah. People accepted the other four but they left aside this i.e. al-Wilayah. [Source: Al-Kafi Vol. 1, H 1480, CH 10, h 3] The best answer can be found in the hadith. Just ask your mujtahid to present you with that hadith and it's explanation. You are ignoring hundreds of hadith which mention that seeking knowledge is an obligation on every believer. As for the above verse, the imams (as) have explained it in detail. It is about a group of people who should leave in search of the next imam (as). How do you imply from the hadith that imams (as) are asking for a single dedicated group of people to spend their entire lives in this task? From time to time, different groups can be formed to perform the task that the hadith is referring to. No. I am making my best effort to act on hadith-e-thaqalayn and to follow the ahlul bayt (as). As for you, you don't even know if your mujtahid is issuing fatwas based on hadith or his own qiyas. Let's meet on the day of judgement to see whom the masumeen (as) will be pleased with.
  3. Hadith on black clothes in Muharram

    Yes but to be considered a true follower of ahlul bayt (as) make sure to check with them first before wearing black.
  4. Hadith on black clothes in Muharram

    Brother - you misunderstood the statement of Br. Salsabeel. It was a conditional statement. He is free of that statement. Anyways, the purpose of the post was to find out if there are any explicit hadith of masumeen (as) where they have recommended/exhorted the men to wear black for mourning imam hussain (as). That is all! It was not meant to be a discussion on "why" we the shias wear black. All I was trying to establish is if this practice is explicitly based on hadith or not.
  5. Hadith on black clothes in Muharram

    Remember the hadith that make paradise obligatory are not absolute statements. They have implicit conditions. There are many similar hadith. For example: (It has been narrated) from Abu Abdullah (as) having said: ‘O Aban! When you proceed to Al-Kufa, so report this Hadeeth, "The one who testifies that ‘there is no god except for Allah (a) the Emancipator', the Paradise would be Obligatory upon him". [Source: Al Mahasin Vol 2 Chap 19] It is ultimately Allah's choice and decision to grant Jannah to whomever he wishes and nobody can question it. Our duty should be to simply act on the obligations and stay away from the prohibitions.
  6. That is a broad statement. You are claiming that the ahadith of the masumeen (as) are beyond the grasp of people who haven't studied mantiq, kalam, usul-e-fiqh, etc. Are there any statements from the imams (as) to support this? Have they (as) made these subjects a pre-requisite to understanding their words? The believers living during the times of the Imams (as) - how were they acting upon the hadith? Did they have a grasp of these subjects? Effectively, you are driving people away from hadith and pushing them towards the bondage of the mujtahids. You are implying that people should not read the hadith. Only the mujtahids are qualified to comprehend them. What about the thousands of hadith on non-fiqh issues? I am referring to issues like raja'at, taqiyyah, tabarra, mashiyah, fitrah, istitah, mabdah, lawh, qalam, kursi, nafs, arwah, death, grave, shafa'at, sirat, mizaan, and so on. What about the thousands of hadith on the tafseer of qur'an? If you have selected a mujtahid (your doctor) who is the most knowledgeable, the most qualified then you must approach him for every question in religion? If they are the naib-e-imam then they must perform the complete role of the Imam. One should refer to them for not only fiqh questions but also all the non-fiqh topics. Where are their books (i.e. books written by the maraje for their followers) on all of the above topics translated into all different languages like the "laws of Islam" and made available just as easily to the people? In such a system, every muqallid should only be reading books authored by his/her respective marja. Usul-e-fiqh is a later on invention (after the major occultation). It is a subject that has roots in and borrowed from the aammaa (ahlul sunnah). Here I am, a shia, who wants to access the teachings of the ahlul bayt (as) and you are pushing me towards the teachings of the ahlul sunnah? We have been discouraged by the imams (as) to take religion from them and follow their foot steps. Your analogy is correct only if you replace the word "doctor" with "imam (as)". Everybody else is a "patient" (seeker of knowledge, taalib-e-ilm, student) in need of a cure (knowledge) from the real doctors (the imams (as)). Thank you for shedding light on the alternative reading of the hadith. Now let me ask you. Is this not what the prophet (s) and the imams (as) wanted us to do? For us to read their hadith, share the understanding and correct one another. What is wrong with this scenario? Even if I made a mistake, I am not asking (god forbid) people to follow me. I am not claiming responsibility of their aamaal. They all should demand proof, refer to and act upon the hadith. Prophet (s) said: Remind each other, and meet with each other, and narrate Hadith to each other, for the Hadith revives the heart. Surely the hearts rusts away like the rusting of the swords. [Source: wasail-us-shia H33248] There are many hadith like the above. These hadith are applicable to all believers. None of them mention that the believers must first study the 10-15 disciplines of the mujtahid. If the mujtahids are going to monopolize knowledge of the ahadith, then for whom does the hadith such as above apply to?
  7. Nobody can deny that one should not refer to a knowledgeable person. It is common sense. If people were foolish enough to deny this, they would not go to doctor's, mechanics, engineers, etc in the other aspects of life. This problem would have manifested in other areas of their life. They would have to be told to go to "experts" in all fields. The problem is that "taqlid" is not a matter of referring but it is a matter of submitting. Submitting without the right to demand proof. Such a submission can only be done to one appointed directly by Allah سُبْحَانَهُ وَ تَعَالَى. For all others we need to demand proof. I don't mind asking the "expert" but I need the expert to guide me to the hadith, to the words of the masumeen (as). If the "expert" knows the context, abrogation details, history of the hadith - he should just mention all of that along with the hadith. Based on his ijtihad (research), if he has narrowed down to a few authentic hadith which explain the issue, then he must quote all of them. The hadith is the essential and critical component. Without hadith I cannot be sure if I am following the masumeen (as) or someone's aql. These ayah have nothing to do with taqlid or ijtihad. Please refer to the tafsir of masumeen (as) on these verses. The word "yatafaqqahu fiddeen" is incorrectly translated as "specialists in religious learning". The word refers to the "fuqaha". Again refer to hadith of masumeen (as) to understand what is their definition of a "faqih". If the fatwa is based on hadith the mujtahids should simply quote the hadith. They should present the words of the masumeen (as) and get out of the way. They should never pretend to be the "aalims". In fact, it is illegal to NOT quote the hadith. Refer to the following narration from al kafi: Abu Abd Allah (asws) said: “Beware of the branched-out lies.” They asked the Imam (as), “What are the branched-out lies?” The Imam (as) replied: “It is when you narrate a Hadith of an Imam (as) without mentioning the Imam’s (as) name.” [Reference: Usool-e-Kafi, Vol. 1, Chapter 17, Hadith 12]
  8. Is not the mujtahid's risalah al amaliyyah a product of his ijtihad? When did I say or assume that? Are you saying hadith literature is corrupted and it's realities can only be unlocked by a special group of people? If mujtahid strives to find the hukm from the quran and hadith, then the end result of that effort must be that he should quote those hadith and refer us to the words of the masumeen (as). I have gone out of my way answering all types of unrelated questions, when nobody has yet addressed my original question: Is the proof of taqlid simply based on aqli dalil near the maraje or do they provide proof of taqlid with references from hadith and quran. I am interested in their official responses. I am not interested in why you decided to do taqlid. I am not interested in links, articles or books written by non-maraje. If you have never yourself asked your marja (the one whose taqlid you do) this question, and if you have never received an official response from him, then simply don't respond.
  9. I didn’t say that. I just provided how the ahlul bayt (as) have categorized the shias. You see there is no mention of muqallids and mujtahids.
  10. The Holy Prophet (saww) said in his (saww) Sermon of Ghadir: ‘And he is my brother Ali (asws) Ibn Abi Talib and he (asws) is among you of the same status as I (saww) am, so do his (asws) Taqleed in your religion and obey him (asws) in all your affairs.’ [Source: Sheikh Tabrisi in his famous book Ihtijaj-al-Tabrisi has recorded the complete sermon along with the chain of narrators.]
  11. Is salat (the basic rules of how one should pray in normal circumstances) an old issue or newly emerging issue? Why is a mujtahid doing ijtihad in this old issue? Yes that is exactly what ijtihad is limited to and should be performed by every believer. Imams (as) are actually asking us to refer back to them through their words that are carried by the narrators of the hadith. You have a misconception in your mind that hadith are difficult to understand and that the Imams (as) spoke in ambiguous, cryptic, vague language. Imam has forbidden us to use our judgement on issues not to be found in the hadith and Quran.
  12. Yes I refer to the experts. The masumeen (as) - through their hadith. Do you think Allah سُبْحَانَهُ وَ تَعَالَى will punish me on the day of judgement for this stand? Have the masumeen (as) discouraged the shia believers from accessing their hadith directly? Are their (as) hadith incomprehensible for us? In hadith of thaqalayn, was the prophet (as) only addressing the mujtahids?
  13. Hadith on black clothes in Muharram

    Please read all the hadith carefully. Which month is the exception? The Imams (s) did not list for us all the twelve months and then iterate through them one by one to inform us in which month the prohibition applies and in which it doesn't.
  14. Hadith on black clothes in Muharram

    Please first clarify how this question is related to the topic under discussion?
  15. At what point would you accept the opinion of a fallible one over that of an infallible (as)?
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