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Hadith on black clothes in Muharram

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4 hours ago, power said:

Yes you  have dismissed some of these jurists by stating: No act is mustahab without a clear hadith of Masumeen (as) …Well what have you exactly proven? Imams (as) general statement in prohibition of black clothes have "Absolutely Nothing" to do with wearing black on mourning occasion! This perspective of yours is really uncorroborated and not supported by the Imams (as) themselves And undoubtedly these narrative have become playing tool into the hands of those who are seeking to raise doubts in Shia rituals.

You have not proven that wearing black clothes in Muharram is mustahab. You will need hadith to prove it.

Will you be rewarded for wearing black? Certainly not. Because you can only be rewarded for an action that is mustahab.

Will my reward be any less for NOT wearing black? Certainly not.

You see there is no reason to wear black. Especially in the presence of the other hadith ascribing it to the dress of firaun, bani abbas and people of the fire. What if on the day of judgement you find out that these hadith really had not made any exceptions for muharram? Then what..?

4 hours ago, power said:

Furthermore, these jurist who have giving their decree on black clothing, have they brought about innovation into Shia Islam?  

Declaring an act to be mustahab/commendable without the presence of hadith is introducing innovation. If the jurists can present the hadith it will not be considered an innovation. 

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الحمد لله الذي هدانا صراطاً سوياً، والصلاة والسلام على خير البرية أبي القاسم محمد بن عبد الله وآله الاطهار، سيما ابن عمه علي المرتضى وخليفته على الورى واللعنة على أعدائهم أجمعين إلى يوم الدين

All praise is for He Who guided us to the right path; and His peace and blessings be upon the best of his creation, Abul-Qasim Mohammad ibn Abdillah, and upon his pure progeny, especially his cousin, Ali Al-Murtadha, his immediate successor; and may the curse of Allah be upon all their enemies until the Day of Judgement.

People are Utilizing Fiqh/Quran/Hadith( people argue over the interpretation of the Verse, Hadith, Fiqh)  to analyze the Aza for the Son of Sayeda Fatima Zahra(sa). 

Psychology/philosophy -intention/emulation

If Act is not desired, levels/element  of undesirability

Meaning of Makrooh.

Wearing Black and Prayer issue during Muharram:

Intention is the Proximity to Allah(awj)  in Salat.

 

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Ok guyz. Let me summarize the whole debate. 

There are hadiths that says black clothes are makroh. 

There is no hadith that says black clothes are OK for mourning ahlebayt. But it is also known that women of bani hashim wore black for mourning. But there is no event mentioning men of bani hashim wearing black. Remember women and men have different rules of clothing. Women can wear resham clothes and clothes with gold embroidery, etc but men can't. 

Syed Razi was the first one to wear black clothes for mourning and then this practice continued till today. 

Now we only need a hadith that says its ok to wear black while mourning to end this Debate. 

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If someone is interested in this topic at a serious level and has a genuine interest. Take the time to listen/understand the Video posted above. Black Clothes/Hadith, Prayer in Black clothes.

*****

Quote

Wearing Black Clothes

There is no doubt that wearing black clothes, especially during recitation of prayers, is widely considered as disapproved [makruh]. Muslim scholars have unanimous agreement on this verdict. The question here is whether or not this aversion to black is inherent? In other words, are black clothes disapproved just because they are black in themselves or are they disapproved for a specific reason, such as because they were the banner of the tyrannical caliphs of Bani ‘Abbas33 or because they are the clothes of the people dwelling in hell?34

Shi‘ah traditions

1. On his authentic chain of transmission, Barqi recounts that Imam al-Baqir (as) said, “When my forefather al-Husayn was killed, the women of Bani Hashim wore black clothes while mourning him. They did not change this practice whether in the hot summer or in the cold winter. My father ‘Ali ibn al-Husayn prepared their food during this period of mourning.”35

1. On his authentic chain of transmission, Ibn Quluyah recounts that an angel from heaven landed on the sea and spread its wings. Then, she yelled and cried out aloud, “O inhabitants of the sea! Wear morning clothes, because the child of the Prophet of Allah has been killed (today). Then, he took some of the holy soil from Karbala, and took it with himself to heaven. Every angel it passed by stopped it in order to smell the holy soil. Spiritual effects and graces derived from it remained on them.”36

Sunni traditions

1. Ibn Abi al-Hadid quotes Mada’ini saying, “When ‘Ali (as) passed away, ‘Abd Allah ibn ‘Abbas ibn ‘Abd al-Muttalib came to the people and said, ‘Verily, Amir al-Mu’minin (as) has passed away. He has left someone to succeed him. If you endorse him, he will come to meet you. If you are displeased with him, you will not be coerced to accept his leadership.’ The people broke down crying and said, ‘Let him come to meet us because we endorse him.’ Al-Hasan (as) came to meet the people and gave a sermon while wearing black clothes’.”37

2. Abi Mukhnaf recounts that Nu‘man ibn Bashir communicated the news of Imam al-Husayn’s martyrdom to the people of Medina… All the women of Medina came out of their houses wearing black clothes and started mourning.38

3. ‘Imad al-Din Idris Qurashi quotes Abi Na‘im Isfahani recounting on his authentic chain of transmission that when the news of Imam al-Husayn’s death reached Umm Salamah, she made a black tent in the Prophet’s Mosque and wore black clothes.39

4. Ibn Abi al-Hadid recounts that Asbagh ibn Nabatah said, “After the martyrdom of Amir al-Mu’minin (Imam ‘Ali) (as), I entered the Mosque of Kufah. I saw al-Hasan and al-Husayn wearing black clothes.40

https://www.al-islam.org/uprising-ashura-and-responses-doubts-ali-asghar-ridwani/psychology-mourning#wearing-black-clothes

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On 9/28/2017 at 6:18 PM, Salsabeel said:

I think every scholor of shia fiqh has been exited out of wilayah of Aimma e Tahireen (a.s) because no scholor prohibits the shia people from wearing black dress.

Wow "every scholar"!!!! So you mean the ones that have spent their LIVES studying rules of islam are now invalidated. 


Have you ever considered that  may be black is prohibited or allowed or simply not commented upon (i don't know for sure as i was reading through comments to increase my  knowledge as well) but it isn't that much of a big deal ? If wearing blacks invalidates one's iman than surely Ayatollahs would have said something. But as you said "every scholar" is now invalidated. *Slow  Clapping*

Hell ! i am wearing black & grey  T Shirt now  ! is my iman invalidated too ?

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On 10/14/2017 at 3:39 AM, shuaybi said:

I would like your help to clearly understand this hadith, part of which you quoted above. Can you please quote this entire hadith once more with the complete english translation. Also include any contextual information you have (if for e.g. this was in taqiyyah, etc).

You can find this hadith on page 2, 

On 9/29/2017 at 3:58 PM, Salsabeel said:

Wasa’ilul-Shia, vol. 4, chapter 19, hadith 5469: “کانت الشیعة تسأل اباعبداللَّه(ع) عن لبس السواد قال فوجدناه قاعدا علیه جبة سوداء و قلنسوة سوداء و خف اسود مبطن سبواد... ثم قال: بیض قلبک والبس ما شئت، قال الصدوق: فعل ذلک کله تقیة لانه کان متهما عند الاعداء بانه لا یری لبس السواد...

 

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32 minutes ago, Salsabeel said:

Wasa’ilul-Shia, vol. 4, chapter 19, hadith 5469: “کانت الشیعة تسأل اباعبداللَّه(ع) عن لبس السواد قال فوجدناه قاعدا علیه جبة سوداء و قلنسوة سوداء و خف اسود مبطن سبواد... ثم قال: بیض قلبک والبس ما شئت، قال الصدوق: فعل ذلک کله تقیة لانه کان متهما عند الاعداء بانه لا یری لبس السواد...

Thank you. Please also provide your english translation for the benefit of all of us.

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5 hours ago, shuaybi said:

Thank you. Please also provide your english translation for the benefit of all of us.

Here is the translation;

"The Shia always questioned Imam Sadiq (as) regarding wearing black clothing. Once, I saw the Imam (as) sitting while clothed in a black jubbah (loose-fitting clothing that is worn over the rest of one’s clothes), a black hat, and a pair of black khaf (leather socks) with black cotton lining. He said: ‘Render your heart white and you may wear whatever you please.’ Saduq, a prominent Shia narrator of hadith explains: ‘The Imam performed this action out of compulsion and taqiyah. He said this as a result of accusations that had been made against him on behalf of the enemy, for the Imam does not consider the wearing of black clothes to be permissible.’” 

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On 10/14/2017 at 12:15 AM, shuaybi said:

You have not proven that wearing black clothes in Muharram is mustahab. You will need hadith to prove it.

Will you be rewarded for wearing black? Certainly not. Because you can only be rewarded for an action that is mustahab.

Will my reward be any less for NOT wearing black? Certainly not.

You see there is no reason to wear black. Especially in the presence of the other hadith ascribing it to the dress of firaun, bani abbas and people of the fire. What if on the day of judgement you find out that these hadith really had not made any exceptions for muharram? Then what..?

Declaring an act to be mustahab/commendable without the presence of hadith is introducing innovation. If the jurists can present the hadith it will not be considered an innovation. 

Lets look at the facts: (1) You have not provided any hadith which have any relevance to Muharram, (2) Another fact is and again i will state this; Imams (as) have not "Categorically" forbidden wearing black clothing during Muharram. (3) Hadiths that you have provided are not listed under any chapter which forbids wearing black clothes during Muharram or that they have any relevance to Muharram (4) Hadtith that you listed  are not corroborated or supported by any other Imams (as) which forbids wearing Black clothing during Muharram. (5) Your perspective is based upon assumption unless proven otherwise by  a  mutawatir hadith  from the Imams (as) (6) Taqlid is also rejected by yourself (7) You have rejected Fiqi Jurist who have given their decree. (8) I'm guessing you havent spent most of your life studying fiqh. (9) Apparently you have not check the authenticity of all Hadith, according to the link i have provided 1or 2 hadith are Mursal weak (10) You are using the context of the hadith for your own justification, while the context is clear regarding salah. (11) The noble women who were present at Karbala  wore black in the present of Imam, but this is baseless for you as well. This will suffice for now.

 

 

 

 

Edited by power

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14 hours ago, power said:

Lets look at the facts: (1) You have not provided any hadith which have any relevance to Muharram, (2) Another fact is and again i will state this; Imams (as) have not "Categorically" forbidden wearing black clothing during Muharram. (3) Hadiths that you have provided are not listed under any chapter which forbids wearing black clothes during Muharram or that they have any relevance to Muharram (4) Hadtith that you listed  are not corroborated or supported by any other Imams (as) which forbids wearing Black clothing during Muharram. (5) Your perspective is based upon assumption unless proven otherwise by  a  mutawatir hadith  from the Imams (as) (6) Taqlid is also rejected by yourself (7) You have rejected Fiqi Jurist who have given their decree. (8) I'm guessing you havent spent most of your life studying fiqh. (9) Apparently you have not check the authenticity of all Hadith, according to the link i have provided 1or 2 hadith are Mursal weak (10) You are using the context of the hadith for your own justification, while the context is clear regarding salah. (11) The noble women who were present at Karbala  wore black in the present of Imam, but this is baseless for you as well. This will suffice for now.

The discussion can be summarized in the following 2 points:

1. Hadith stating that a believer should wear black to mourn Imam Hussain (as) does not exist. There is no guidance from hadith on which specific days of muharram and for how long one should wear black. There is no mention from hadith on the reward of wearing black.

2. The jurists have declared that wearing black during "the days of mourning" is "mustahab" based on their "ijtihad".

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17 hours ago, Salsabeel said:

Here is the translation;

"The Shia always questioned Imam Sadiq (as) regarding wearing black clothing. Once, I saw the Imam (as) sitting while clothed in a black jubbah (loose-fitting clothing that is worn over the rest of one’s clothes), a black hat, and a pair of black khaf (leather socks) with black cotton lining. He said: ‘Render your heart white and you may wear whatever you please.’ Saduq, a prominent Shia narrator of hadith explains: ‘The Imam performed this action out of compulsion and taqiyah. He said this as a result of accusations that had been made against him on behalf of the enemy, for the Imam does not consider the wearing of black clothes to be permissible.’” 

Thank you Br. Salsabeel for providing a clear translation. Thank you for quoting this hadith.

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الحمد لله الذي هدانا صراطاً سوياً، والصلاة والسلام على خير البرية أبي القاسم محمد بن عبد الله وآله الاطهار، سيما ابن عمه علي المرتضى وخليفته على الورى واللعنة على أعدائهم أجمعين إلى يوم الدين

All praise is for He Who guided us to the right path; and His peace and blessings be upon the best of his creation, Abul-Qasim Mohammad ibn Abdillah, and upon his pure progeny, especially his cousin, Ali Al-Murtadha, his immediate successor; and may the curse of Allah be upon all their enemies until the Day of Judgement.

In the Court of Yazid (Syria)

Quote

 When he saw their disheveled state, he said: “May Allah disgrace Ibn Marjanah! If there was any relation or kinship between you and him, he would not have done this to you, nor would he have sent you in this condition!”

The Event of Taff, The Earliest Historical Account of the Tragedy of Karbala’ 

Abu Mikhnaf

https://www.al-islam.org/event-taff-earliest-historical-account-tragedy-karbala-abu-mikhnaf/household-al-husayn-sham-syria

*****

Karbala(Iraq) --->>>>> Kufa ( Iraq)--->>>>>( Syria).

https://www.al-islam.org/al-tawhid/general-al-tawhid/selections-usul-al-kafi-muhammad-ibn-yaqub-al-kulayni/i-book-intellect

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3 hours ago, shuaybi said:

Thank you Br. Salsabeel for providing a clear translation. Thank you for quoting this hadith.

:) the words of Imam in this hadith is limited to this sentence:

3 hours ago, shuaybi said:

He said: ‘Render your heart white and you may wear whatever you please.

Everything else was either observation of narrator or an explanation of scholar, but not the words of Imam (asws).

So the conclusion remains same i.e., 

On 10/13/2017 at 8:08 PM, Salsabeel said:

And what else, the hadith says categorically " بیض قلبک والبس ما شئت "

These words simply turndown the validity of your argument."

 

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8 hours ago, shuaybi said:

The discussion can be summarized in the following 2 points:

1. Hadith stating that a believer should wear black to mourn Imam Hussain (as) does not exist. There is no guidance from hadith on which specific days of muharram and for how long one should wear black. There is no mention from hadith on the reward of wearing black.

2. The jurists have declared that wearing black during "the days of mourning" is "mustahab" based on their "ijtihad".

So if one wears black clothing and mourns for imam Hussein during throughout  Muharram is not rewarded ? Are you implying one participation is nullified of any reward because of what he or she is wearing? 

Furthermore, what's your view on ijtihad ? 

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6 hours ago, Salsabeel said:

So the conclusion remains same i.e., 

On 10/13/2017 at 11:08 AM, Salsabeel said:

And what else, the hadith says categorically " بیض قلبک والبس ما شئت "

He said: ‘Render your heart white and you may wear whatever you please.

These words simply turndown the validity of your argument."

 

I will let the discerning readers decide whether the above hadith turns down the validity of my argument or not. I have summarized the discussion in my earlier post 

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1 hour ago, power said:

So if one wears black clothing and mourns for imam Hussein during throughout  Muharram is not rewarded ? Are you implying one participation is nullified of any reward because of what he or she is wearing? 

I am implying that wearing black does not carry any extra reward. However, it does carry risk of displeasing the prophet (s) and the imams (as) in the event that the other hadith on black prove to be true on the day of judgement. All I am saying is that it is safer to abstain from wearing black.

Rasool Allah (saww) said: "Surely abstaining during confusion is better than indulging in destruction". [Reference: Wasail us Shia H 33472]

Abu Abdullah (asws) said: "The most pious of the people is the one who pauses during confusion". [Reference Wasail us Shia H 33492]

1 hour ago, power said:

Furthermore, what's your view on ijtihad ? 

What is your definition of ijtihad?

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1- ما رواه ابن قولويه: (إنّ ملكاً من ملائكة الفردوس الأعلى، نزل على البحر، فنشر أجنحته عليها، ثمّ صاح صيحة وقال: يا أهل البحار البسوا أثواب الحزن، فإنّ فرخ رسول الله(صلّى الله عليه وآله وسلّم) مذبوح)

1. Ibn Qulawayh narrated: An angel from the angels of Firdous, comes down to the ocean, and spread his wings over them, and shouts: "Oh People of the Seas (ahlul bihar), wear clothes of sorrow, for the child of Rasulullah (saw) has been slaughtered!" (Kamil az Ziyarat Page 143)

If someone is doing it with this intention shouldn't it be fine? Also:

إنّ البكاء والجزع مكروه للعبد في كلّ ما جزع ما خلا البكاء والجزع على الحسين بن عليّ(عليهما السلام)؛ فإنّه فيه مأجور

All weeping and grief is disliked except for over Husayn bin Ali (as). These hadith are Mutawaatir. Shouldn't this mean that the other hadith on this wouldn't count for showing grief over the Imams (as), because this actually has Thawaab?

Here's Aqaed.com's response (in Arabic): http://www.aqaed.com/faq/709/

Edited by Mansur Bakhtiari

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13 hours ago, Mansur Bakhtiari said:

Ibn Qulawayh narrated: An angel from the angels of Firdous, comes down to the ocean, and spread his wings over them, and shouts: "Oh People of the Seas (ahlul bihar), wear clothes of sorrow, for the child of Rasulullah (saw) has been slaughtered!" (Kamil az Ziyarat Page 143)

I am trying to understand the implications of the above narration. It is an "angel" addressing the "people of the seas", using a figurative statement "wear clothes of sorrow". There is no mention of the color black. The color for mourning varies from culture to culture. In Japan, medieval Europe and hinduism the color of mourning is white. Has Islam restricted us to use the color "black" for mourning, in a way that no other color can be used? Please show hadith for this.

13 hours ago, Mansur Bakhtiari said:

All weeping and grief is disliked except for over Husayn bin Ali (as). These hadith are Mutawaatir. Shouldn't this mean that the other hadith on this wouldn't count for showing grief over the Imams (as), because this actually has Thawaab?

Please help me understand the above hadith. Is grieving over a personal loss (e.g. the loss of one's father, mother, or son) disliked by Allah سُبْحَانَهُ وَ تَعَالَى?

Edited by shuaybi

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20 hours ago, shuaybi said:

I will let the discerning readers decide whether the above hadith turns down the validity of my argument or not. I have summarized the discussion in my earlier post 

And I would like to add the following passage and a verse of Quran for the readers:

"wearing black in the gatherings of the Ahlul-Bayt is not makruh, but rather has rewards, because it is considered a means of honoring and showing sympathy towards them."

Surah Al-Hajj, Verse 32:

ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ

That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.

(English - Shakir)

"Wearing black is a means of remembering the Ahlul-Bayt and honoring them which is clearly encouraged by Islam. In this regard, they have said: “رحم الله من احيا امرنا”[8]“May Allah have mercy on the those who uphold our cause.”

Without doubt, when all people, young and old, men and women wear black during the months of Muharram and Safar it reminds everyone of the difficulties and calamities that befell Imam Hussein. The truth of the matter is that Islam has been protected and revived by these two months."

(It has been narrated) from Abu Ja’far asws, said, ‘I asked him asws about the Words of Allah azwj Mighty and Majestic [22:31] Being upright for Allah, not associating anything with Him, he asws said: ‘The uprightness is from the nature upon which Allah azwj Created the people. There is no change in the Creation of Allah azwj. He azwj  Natured them upon the recognition of Him azwj by it’ به المعرفة على فطرهم: قال .And said:

We are that Nature, which must be recognised

Edited by Salsabeel

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12 hours ago, shuaybi said:

 It is an "angel" addressing the "people of the seas", using a figurative statement "wear clothes of sorrow". There is no mention of the color black.

My point was that if somebody wears black as a sign of mourning, then it's not haram/makrooh.

12 hours ago, shuaybi said:

Please help me understand the above hadith. Is grieving over a personal loss (e.g. the loss of one's father, mother, or son) disliked by Allah سُبْحَانَهُ وَ تَعَالَى?

The word used, Jaza, means extreme grief, and some of the hadith describe this type of grief as wailing and beating your chest. I think that is mainly reserved for the Aimmah (as). 

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10 hours ago, Mansur Bakhtiari said:

My point was that if somebody wears black as a sign of mourning, then it's not haram/makrooh.

You are not addressing the real question. Is it mustahab? 

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19 hours ago, Salsabeel said:

And I would like to add the following passage and a verse of Quran for the readers:

"wearing black in the gatherings of the Ahlul-Bayt is not makruh, but rather has rewards, because it is considered a means of honoring and showing sympathy towards them."

Surah Al-Hajj, Verse 32:

ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ

That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.

"Wearing black is a means of remembering the Ahlul-Bayt and honoring them which is clearly encouraged by Islam. In this regard, they have said: “رحم الله من احيا امرنا”[8]“May Allah have mercy on the those who uphold our cause.”

Without doubt, when all people, young and old, men and women wear black during the months of Muharram and Safar it reminds everyone of the difficulties and calamities that befell Imam Hussein. The truth of the matter is that Islam has been protected and revived by these two months."

By stating "it has rewards" (without quoting hadith) you have played with the shariat of the prophet (as). If the verse you quoted implies the man made rituals of azadari (and you didn't even quote tafsir of masumeen on this verse) - then who is going to define the limits? It started with black clothes, then organized chest beating at the tune of latmiyya reciters, tatbir (talwar zani, qama zani), alams, cradles, coffins, horses, blood letting, street processions.. so on and on. In this progression, as part of the rituals, you should next allow armies of horses running across the streets with riders clad in black holding swords and alams. It should be allowed as long as the claim is "by these acts we are honoring the signs of Allah - the ahlul bayt". Who is going to stop them?

By not adhering strictly to the words and deeds of the masumeen (as), the situation is now completely out of control even of the jurists - whom the people are supposed to listen to in the system of taqlid.

Edited by shuaybi

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1 hour ago, shuaybi said:

By stating "it has rewards" (without quoting hadith) you have played with the shariat of the prophet (as). If the verse you quoted implies the man made rituals of azadari (and you didn't even quote tafsir of masumeen on this verse) - then who is going to define the limits? It started with black clothes, then organized chest beating at the tune of latmiyya reciters, tatbir (talwar zani, qama zani), alams, cradles, coffins, horses, blood letting, street processions.. so on and on. In this progression, as part of the rituals, you should next allow armies of horses running across the streets with riders clad in black holding swords and alams. It should be allowed as long as the claim is "by these acts we are honoring the signs of Allah - the ahlul bayt". Who is going to stop them?

By not adhering strictly to the words and deeds of the masumeen (as), the situation is now completely out of control even of the jurists - whom the people are supposed to listen to in the system of taqlid.

We have been through this before, with many who used 

Stage One:I will Only accept Hadith from the Authentic Books

Stage Two:This Marja said this - 

Stage Three: Oh No we do not follow the Marja

So, 

Tell me Your opinion on the Third Shahada in general and  in the Adhan in particular. 

"Ash-hado an Aliyun Waleeullah, Wasi-o-Rasoolilah"

*****

You other issues, can be discussed here. (Read the Opening Post carefully)

 

 

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2 hours ago, shuaybi said:

By stating "it has rewards" (without quoting hadith) you have played with the shariat of the prophet (as). If the verse you quoted implies the man made rituals of azadari (and you didn't even quote tafsir of masumeen on this verse) - then who is going to define the limits?

What people do in hajj was not done by Allah? Who were Ibrahim & Hajra? Humans beings or not.

Who was the first person to cry over Imam Hussain? Who was the first person who listened the news that the newborn baby (which was his grandson) will be killed in karbala? Should I quote nemerious ahadith mentioning the azadari for Imam e mazloom?

I found a hadith in explanation of verse 22:31, and I have shared that. 

21 hours ago, Salsabeel said:

(It has been narrated) from Abu Ja’far asws, said, ‘I asked him asws about the Words of Allah azwj Mighty and Majestic [22:31] Being upright for Allah, not associating anything with Him, he asws said: ‘The uprightness is from the nature upon which Allah azwj Created the people. There is no change in the Creation of Allah azwj. He azwj  Natured them upon the recognition of Him azwj by it’ به المعرفة على فطرهم: قال .And said:

We are that Nature, which must be recognised

Surah Al-Hajj, Verse 31:
حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ

Being upright for Allah, not associating aught with Him and whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place.
(English - Shakir)

And the very next verse is:

Surah Al-Hajj, Verse 32:
ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ

That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.
(English - Shakir)

So the ahlul bayt (asws) are the "signs of Allah".

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