Jump to content

Rate this topic

Recommended Posts

7 hours ago, shiaman14 said:

Salaam,

Can someone please let me know when the tradition (dare I say bidah) of adding RadhiAllahu'anhu (RA) started? Why did it start?

Is this bidah (innovation)?

salam.

i dont know when it started. used to be there in the earliest centuries as well. but by definition, it is not a bidah, as bidah is only in islam. saying RA is simply a dua for the companions. one may choose to say it. one may choose not to. anyone who says that RA is not a dua but rather a statement, and says that for every companion, is hugely mistaken.

Share this post


Link to post
Share on other sites
18 minutes ago, just a muslim said:

salam.

i dont know when it started. used to be there in the earliest centuries as well. but by definition, it is not a bidah, as bidah is only in islam. saying RA is simply a dua for the companions. one may choose to say it. one may choose not to. anyone who says that RA is not a dua but rather a statement, and says that for every companion, is hugely mistaken.

What according to you is the exact meaning of that statement.?

Share this post


Link to post
Share on other sites
14 minutes ago, Sirius_Bright said:

What according to you is the exact meaning of that statement.?

the same as mentioned above. may Allah be pleased with them. what some extreme salafis try to imply is that it means Allah is pleased with them. that is an incorrect statement, at the very least to imply for all companions.

Share this post


Link to post
Share on other sites
6 hours ago, just a muslim said:

the same as mentioned above. may Allah be pleased with them. what some extreme salafis try to imply is that it means Allah is pleased with them. that is an incorrect statement, at the very least to imply for all companions.

But it has been found being  used for other than companions as well. i share the following link for  it:

http://www.alahazrat.net/islam/using-radi-allahutaalaanhu-for-other-than-a-sahabi.php

regards

Share this post


Link to post
Share on other sites
10 minutes ago, just a muslim said:

the same as mentioned above. may Allah be pleased with them. what some extreme salafis try to imply is that it means Allah is pleased with them. that is an incorrect statement, at the very least to imply for all companions.

As if they have Naudhobillah the knowledge what Allah thinks of anybody!

Share this post


Link to post
Share on other sites
Just now, just a muslim said:

the same as mentioned above. may Allah be pleased with them. what some extreme salafis try to imply is that it means Allah is pleased with them. that is an incorrect statement, at the very least to imply for all companions.

The implication of the statement is that Allah is not pleased with 'them'.

Share this post


Link to post
Share on other sites
2 minutes ago, Sirius_Bright said:

The implication of the statement is that Allah is not pleased with 'them'.

no. the implication is that we dont know that which Allah hasnt told us and we pray that Allah IS pleased with them. 

and as @skyweb1987 mentioned, it is also used for non-companions as a dua. 

Share this post


Link to post
Share on other sites
Just now, just a muslim said:

and as @skyweb1987 mentioned, it is also used for non-companions as a dua. 

But in the light of verses of quran it was mentioned only for companions alone, not for any other person.

Is it not providing evidence that use for other than companions is a bid-ah ie against the verses of quran?

Share this post


Link to post
Share on other sites
3 minutes ago, skyweb1987 said:

But in the light of verses of quran it was mentioned only for companions alone, not for any other person.

Is it not providing evidence that use for other than companions is a bid-ah ie against the verses of quran?

Quran uses it as a statement, that Allah IS pleased with them. 

using it as a dua for anyone is nothing more than a dua. using RA as a statement for anyone is nothing short of kufr, let alone bidah, unless we have been told by Allah or his messenger pbuh that the person is in jannah or that Allah is pleased with that person.

Share this post


Link to post
Share on other sites
10 minutes ago, just a muslim said:

no. the implication is that we dont know that which Allah hasnt told us and we pray that Allah IS pleased with them.

So, if you use it with 1st or 2nd caliph, you're not sure if Allah is pleased with them. Right?

Share this post


Link to post
Share on other sites
Just now, Sirius_Bright said:

So, if you use it with 1st or 2nd caliph, you're not sure if Allah is pleased with them. Right?

i use it with the 1st and 2nd caliph in the same sense that i use it with the 4th caliph. and to answer your question, no. when used with the caliphs, and 6 others, i use it as a statement, because of the hadith about the blessed ten companions being congratulated of jannah in this life. but it can be used as a dua for them also, including Ali ra.

Share this post


Link to post
Share on other sites
3 minutes ago, just a muslim said:

Quran uses it as a statement, that Allah IS pleased with them. 

using it as a dua for anyone is nothing more than a dua. using RA as a statement for anyone is nothing short of kufr, let alone bidah, unless we have been told by Allah or his messenger pbuh that the person is in jannah or that Allah is pleased with that person.

 

29 minutes ago, just a muslim said:

the same as mentioned above. may Allah be pleased with them. what some extreme salafis try to imply is that it means Allah is pleased with them. that is an incorrect statement, at the very least to imply for all companions.

Are not these contradictory to each other? If this cannot be used for all companions then how it can be used for other than companions?

Share this post


Link to post
Share on other sites
6 hours ago, skyweb1987 said:

Are not these contradictory to each other? If this cannot be used for all companions then how it can be used for other than companions?

the STATEMENT can NOT be used for everyone. the DUA CAN be used for everyone. where is the contradiction?

Share this post


Link to post
Share on other sites
Just now, just a muslim said:

the STATEMENT can NOT be used for everyone. the DUA CAN be used for everyone. where is the contradiction?

You are just going in circles here 

Share this post


Link to post
Share on other sites
Just now, skyweb1987 said:

You are just going in circles here 

thats because thats the third time you have asked and the third time i have answered yet you still keep asking.

then i ask you where the contradiction is, and instead of pointing it out, you say that i am going in circles. for the love of God, dont do such things.

Share this post


Link to post
Share on other sites
6 hours ago, just a muslim said:

we dont know that which Allah hasnt told us and we pray that Allah IS pleased with them

Take anyone and everyone. Take 10 promised paradise companions who fought each other or take all 12 caliphs who's name you aren't probably sure of. The point is you are contradicting yourself here. See:

6 hours ago, just a muslim said:

we dont know that which Allah hasnt told us and we pray that Allah IS pleased with them.

 

6 hours ago, just a muslim said:

i use it as a statement, because of the hadith about the blessed ten companions being congratulated of jannah in this life.

Share this post


Link to post
Share on other sites
6 hours ago, just a muslim said:

the STATEMENT can NOT be used for everyone. the DUA CAN be used for everyone. where is the contradiction?

the statement cannot be used for all companions then how this  Dua can be made for all?

Can you make dua for yazeed La, or pharaoh ie firon with razi Allah?

Share this post


Link to post
Share on other sites
6 hours ago, Sirius_Bright said:

Take anyone and everyone. Take 10 promised paradise companions who fought each other or take all 12 caliphs who's name you aren't probably sure of. The point is you are contradicting yourself here. See:

no. i also said this:

6 hours ago, just a muslim said:

using RA as a statement for anyone is nothing short of kufr, let alone bidah, unless we have been told by Allah or his messenger pbuh that the person is in jannah or that Allah is pleased with that person.

and in the hadith, the ten companions are mentioned. so we know about them through the prophet pbuh. so, we can say RA as a statement.

Share this post


Link to post
Share on other sites
6 hours ago, skyweb1987 said:

the statement cannot be used for all companions then how Dua can be made for all?

Can you make dua for yazeed La, or pharaoh ie firon with razi Allah?

Share this post


Link to post
Share on other sites
4 minutes ago, skyweb1987 said:

the statement cannot be used for all companions then how Dua can be made for all?

Can you make dua for yazeed La, or pharaoh ie firon with razi Allah?

because you can make such a dua for ANY muslim. and by definition, companions were muslims.

 

technically, anyone who believes yazid was a muslim, can make dua for him. but i dont think anyone will, including myself.

as for firaun, he died a kafir. making dua for kuffar isnt permissible.

edit: by statement, i mean saying it as a fact.

Edited by just a muslim

Share this post


Link to post
Share on other sites
Just now, just a muslim said:

because you can make such a dua for ANY muslim. and by definition, companions were muslims.

technically, anyone who believes yazid was a muslim, can make dua for him. but i dont think anyone will, including myself.

as for firaun, he died a kafir. making dua for kuffar isnt permissible.

Then Dua cannot be made for all only applicable to companions in the light of quran else is innovation unless some one denies that these verses addresses other than companions

Share this post


Link to post
Share on other sites

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!

Register a new account

Sign in

Already have an account? Sign in here.

Sign In Now


  • Recent Posts on ShiaChat!

    • Salam dear friend, God is the 'creator' of destruction, so how can his creation be applied to him? It's like saying for example, I make a sandwich and then I eat it, but I don't believe it's possible for my sandwich to eat me lol (I know weird example lol), the rules of creation don't apply to the creator it's that simple, God is not limited to the imagination of our mind, but we are limited to the imaginative ability he has 'created' for us, anyway I hope you find the answer you seek all the best, wsalam
    • Bismehe Ta3ala, Assalam Alikum  I would never celebrate the slaughter of a nation.  Curse be upon CC. Just like we hate it when people celebrate on Ashura, we should feel the same way towards this mass murdering day.  But every year I mention the same thing, just a reminder for the passerby. M3 Salamah, FE AMIN Allah 
    • Thanks the most relevant answer to the question i have got is given below:  Mirza Jawad Tabrizi سؤال: ألا يكره للمصلي لبس السواد؟ كيف نجمع بين هذا الحكم الشرعي وبين استحباب لبس السواد عزاءا على الحسين عليه السلام؟ جواب: لم يثبت كراهية لبس السواد لا في الصلاة ولا في غيرها، نعم ورد في بعض الروايات ما يستفاد منها كراهية لبس السواد، ولكنها ضعيفة السند، ومع الإغماض عن ضعفها، فالكراهة في الصلاة بمعنى أقل ثوابا، ولبس السواد في عزاء الحسين والأئمة عليهم السلام لأجل إظهار الحزن وإقامة شعائر المذهب مستحب نفسي، وثوابه أكثر من نقص الثواب في الصلاة، والله العالم. Question: Isn’t wearing black while praying Makruh? On the other hand, donning black is commendable during the mourning period for Imam Hussein (AS). What is the justification for the contradiction between these two points? Answer: The undesirability of wearing black clothes in the state of praying or in other situations is not proven as an absolute fact. It is only derived from a number of narratives the chains of transmission of which are unreliable and weak. Regardless of their unreliability, wearing black clothes while praying will lessen its spiritual reward. But putting on black clothes in grief for Imam Hussein (AS) is a religious rite and commendable. Al-‘Amili; al-Intisar, vol. 9, p. 247; publication, Dar al-Sirat, Beirut, Lebanon, the first edition, 1422. Following the analysis of jurists’ ideas it was finally revealed that wearing black in prayers is Makruh. Another question which may come into the readers’ minds is whether praying in black clothes for black-clad mourners during the month of Muharram or ceremonies held for the martyrdoms of the Aimma is Makruh as well. The question has been answered by Haj Aqa Mirza Jawad Tabrizi. سؤال: ما حكم اللباس الأسود في الصلاة أيام وفيات الأئمة عليهم السلام، هل هو مكروه ؟ جواب : إذا كان اللبس بداع إظهار الحزن وتعظيم الشعائر فليس بمكروه، والله العالم. It is not Makruh if the motivation behind the clothing is the expression of grief. Al-‘Amili; al-Intisar, vol. 9, p. 247; publication: Dar al-Sirat, Beirut, Lebanon, the first edition, 1422. The considerable point in jurists’ decrees is bad this kind the prohibition implies that wearing black while praying will only diminish its spiritual rewards. In other words, donning black while praying does not nullify the prayer. It only decreases its rewards. So, wearing garments in other colors is recommended for the state of praying. http://www.valiasr-aj.com/english/mobile_shownews.php?idnews=251 wasalam
    • ^^^ A7SANTI sister, Mash'Allah.  God bless you. Allhoma sali 3la Mohammad wa Ahli Mohammad 
    • Are you asking if they are makrooh to wear in Muharram? No they are not.  They are only makrooh to wear in days that are not mourning days. Sayyed Al-Sistani said it is makrooh to wear black in a normal day.
×