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Imam Infallibility and Knowledge

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I am a sunni and would like to ask all Shia a question. I have not come with any bad intention and do not want to cause hatred. 

I just want to know why Shias believe the Imams are infallible and where in the quran does it say that?

My second and more important question is why do Shias believe imams have all knowledge? Where does it say that in a quran or hadith? In fact our holy prophet (saw) said that he doesn't even have all knowledge?

Finally if they have all knowledge then doesn't that mean imam husain commited suicide? 

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On 1/15/2018 at 2:38 PM, Musa A said:

I just want to know why Shias believe the Imams are infallible and where in the quran does it say that?

Surah Al-Ahzab, verse 33:

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.

There are hadiths in your books that prove their infallibility based on this verse alone:

Imam Suyuti narrates:

وأخرج الترمذي وصححه وابن جرير وابن المنذر والحاكم وصححه وابن مردويه والبيهقي في سننه من طرق عن أم سلمة رضي الله عنها قالت:
في بيتي نزلت { إنما يريد الله ليذهب عنكم الرجس أهل البيت } وفي البيت فاطمة، وعلي، والحسن، والحسين. فجللهم رسول الله صلى الله عليه وسلم بكساء كان عليه، ثم قال " هؤلاء أهل بيتي فاذهب عنهم الرجس، وطهرهم تطهيراً "

Translation: It is narrated by Imam Tirimdhi and he declared it “SAHIH”.. Imam Ibn Jarir, Ibn Mundhir and Imam Hakim who also declared it “SAHIH” plus Imam Ibn Murduya and Baihaqi in his Sunnan narrate from the route of Umm Salama (ra) who said: This ayah was revealed in my house when in the house were present Fatima, Ali, Hassan and Hussain (Ridhwan Allaho Ajmain). The Prophet (Peace be upon him) covered them in his own cloak and then said: (O Allah) these are my Ahlul Bayt, remove all abomination from them and make them pure and spotless [Tafsir Dur ul Munthur, Volume No. 5, Page No. 563]

عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال: لما نزلت هذه الآية على النبي صلى الله عليه وسلم
(إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا) في بيت أم سلمة، فدعا فاطمة و حسنا و حسينا
رضي الله عنهم فجللهم بكساء وعلي خلف ظهره فجلله بكساء، ثم قال: اللهم! هؤلاء أهل بيتي فأذهب عنهم الرجس
وطهرهم تطهيرا

Translation: Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA) and covered them with a cloak. Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.”

Sunni References:

►Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787)

►Ahmad bin Hambal, al-Musnad (6:292)

►Ahmad bin Hambal, Fadail-us-sahabah (2:587#994)

►Bayhaqi related it with slightly different words in as-sunan-ul-kubra (2:150).

►Hakim, al-Mustadrak (2:451#3558)

►Hakim, al-Mustadrak (3:158#4705)

►Tabarani, al-Mujam-ul-kabir (3:54#2662)

►Tabarani, al-Mujam-ul-kabir (9:25#8295)

►Tabarani, al-Mujam-ul-awsat (4:134#3799)

►Baihaqi, al-Itiqad (p.327)

The wives of the Prophet (s) are not included in the Ahlulbayt based on the ahadith, here is a hadith in your books proving it:

Narrated 'Umar bin Abi Salamah - the step-son of the Prophet (ﷺ):

"When these Ayat were revealed to the Prophet (ﷺ): 'Allah only wishes to remove the Rijs from you, O members of the family, and to purify you with a thorough purification...' (33:33) in the home of Umm Salamah, he called for Fatimah, Hasan, Husain, and wrapped him in the cloak, then he said: 'O Allah! These are the people of my house, so remove the Rijs from them, and purify them with a thorough purification.' So Umm Salamah said: 'And am I with them O Messenger of Allah?' He said: 'You remain in your position and you are towards a good ending.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الأَصْبَهَانِيُّ، عَنْ يَحْيَى بْنِ عُبَيْدٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ، رَبِيبِ النَّبِيِّ صلى الله عليه وسلم قَالَ نَزَلَتْ هَذِهِ الآيَةُ عَلَى النَّبِيِّ صلى الله عليه وسلمَّ ‏:‏ ‏(‏ إنمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ‏)‏ فِي بَيْتِ أُمِّ سَلَمَةَ فَدَعَا النَّبِيُّ صلى الله عليه وسلم فَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَجَلَّلَهُمْ بِكِسَاءٍ وَعَلِيٌّ خَلْفَ ظَهْرِهِ فَجَلَّلَهُ بِكِسَاءٍ ثُمَّ قَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلُ بَيْتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا ‏"‏ ‏.‏ قَالَتْ أُمُّ سَلَمَةَ وَأَنَا مَعَهُمْ يَا نَبِيَّ اللَّهِ قَالَ ‏"‏ أَنْتِ عَلَى مَكَانِكِ وَأَنْتِ إِلَى خَيْرٍ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ وَمَعْقِلِ بْنِ يَسَارٍ وَأَبِي الْحَمْرَاءِ وَأَنَسٍ ‏.‏ قَالَ وَهَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏

Grade: Sahih (Darussalam)

Source: Sahih Tarmidhi Vol. 5, Book 44, Hadith 3205

On 1/15/2018 at 2:38 PM, Musa A said:

why do Shias believe imams have all knowledge? Where does it say that in a quran or hadith? In fact our holy prophet (saw) said that he doesn't even have all knowledge?

If one is infallible, they have all the knowledge by default. Their knowledge was gifted by Allah (awj) to guide mankind to the righteous path, or else how would we know what's right and what's wrong if the Prophet (s) and his Ahlulbayt (as) made mistakes or couldn't answer a question?. We also have numerous ahadiths in our books that tell us they do. 

On 1/15/2018 at 2:38 PM, Musa A said:

Finally if they have all knowledge then doesn't that mean imam husain commited suicide? 

No Imam Hussain (as) did not commit suicide. Read below:

Imam al-Husayn knew where and how he will be killed and who will kill him. This was the case for the other Imams of Ahlul-Bayt as well. Even Sunnis narrated that the Prophet (S) told Imam ‘Ali who kills him and when will he be killed. But non of them avoided what Allah foreordained. Thus Imams having the knowledge of when they die is confirmed by both Sunni and Shi’a. 

It should be noted that the prophets and Imams share with the rest of humanity the means for obtaining knowledge which Allah has given: the senses, the intellect, etc. They also possess special powers and means which other people do not have. 

In carrying out the commands of Allah in which people have also responsibility, and likewise in ordinary behavior, the prophets and Imams only make use of the first way of knowing, that is the commonly available means. The second means (extraordinary means) is only used by them in duties and works which are connected with their
position of prophethood and Imamat.

Thus in matters such as knowing the beginning of the month, passing judgment, finding out if something is unclean or pure, etc., they make use of ordinary means such as sighting of the moon, and so forth, which anyone else employs. The extraordinary means of knowledge can not be the basis for their action (unless in some rare circumstances when Allah wishes otherwise), and what they volitionally do must be determined by the means available to everyone. 

In other words, the act of Imam is based on the conclusion of pieces of evidences which can be obtained by the ordinary human beings, and not by the information related to what Allah has foreordained, otherwise a contradiction would arise: For instance, Allah foreordained that Imam ‘Ali be killed by Ibn Muljam (LA) in the Mosque on a specific date, but since Imam ‘Ali knows this via an extraordinary means of knowledge given by Allah, if he avoids the Mosque, he would have gone against what Allah foreordained which is impossible.

Likewise, Imam al-Husayn (as), though knew most of the people of Iraq will not follow him, he did his duty by answering their unanimous call. Imam al- Husayn sent his agent, Muslim Ibn Aqil to Kufa, since he wanted to do the investigation as an ordinary human being does. This is while he knew the situation in Kufa by extra-ordinary means of knowledge and that Muslim Ibn Aqil will be killed, yet he was not supposed to act based on what is concealed from an ordinary human being. He acts based on the extraordinary means of knowledge ONLY IF Allah wishes so, and such circumstances are rare.

Thus, such extraordinary knowledge has spiritual aspect as being the Representative of Allah (Khlifatullah), and the reason for it must be sought on this level, and it is not for the purpose of influencing and controlling the events on the level of ordinary understanding.

https://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/did-imam-al-husayn-know-he-would-be-killed

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On 1/15/2018 at 2:38 PM, Musa A said:

I am a sunni and would like to ask all Shia a question. I have not come with any bad intention and do not want to cause hatred. 

I just want to know why Shias believe the Imams are infallible and where in the quran does it say that?

My second and more important question is why do Shias believe imams have all knowledge? Where does it say that in a quran or hadith? In fact our holy prophet (saw) said that he doesn't even have all knowledge?

Finally if they have all knowledge then doesn't that mean imam husain commited suicide? 

By 'All knowledge' i believe you are referring to Ilm al-Ghayb? Whoever claims the Imams have full knowledge of the Unseen is a deviant and worthy of condemnation. By Allah, this is a disgusting belief, and we Shias do not believe that at all.  To be clear: We do not believe the Imams had all knowledge if this is what you mean. 

Shaykh as-Saduq, one of the greatest classical Shia scholars born of the Dua of Imam Mahdi [as] has said In his book, Kamal ud Deen, Sheikh Saduq says, on page 109 and 112

“And whoever professes that “the occurrences become apparent to Allah سُبْحَانَهُ وَ تَعَالَى, through consideration and gained knowledge”, then such a person is a disbeliever (kafir) in Allah سُبْحَانَهُ وَ تَعَالَى. And what was other than this, then it is the belief of the Mughiriah sect, and anyone who attributes the knowledge of unseen (ghaib) to the Imams (as), then that is an act of disbelief (Kufr) in Allah سُبْحَانَهُ وَ تَعَالَى and a departure from Islam according to us.” (Kamal ud Deen, Saduq, Pg 109)

In his book “Al Awail al Maqalaat”, Sheikh Mufeed, another one of our greatest classical scholars writes: “As for saying that the Imams know ghaib, so it is an extremely evil and corrupt belief….”Reference: Al Awail al Maqalaat, Sheikh Mufeed, Pg 67

Shaikh Tusi, known as the leader of the Shia sect by many and one of the greatest scholars of all time, wrote in his book Talkhis al Shafi (Volume 1 page 252): “…We do not consider it necessary for the Imam to have any knowledge of things which is not directly related to Islamic laws….” Reference: Talkhis al shafi, Sheikh Toosi, Pg 252

 In Majma ul Bayan, one of the most famous works of Tafseer done by Allama Tabarsi writes for the commentary of this verse (Surah al Hud Verse 123) “And for Allah is the knowledge of ghaib of the skies and the earth”

“We do not know of any Shia scholar who permits attributing the knowledge of ghaib to any of the makhlooq (creatures) for the only one who is worthy of being characterized by such an attribute is the one who possesses all knowledge without acquisition. And this is true only for Allah whose knowledge is eternal and He knows everything by Himself (without acquiring it from any source). None is a partner of Him in this attribute and whoever believes that anyone other than Allah knows ghaib then he is outside the fold of Islam. Now as for what has been narrated by the Shias and non Shias among the ahadith of Imam Ali where he mentions some events which would take place in the future, so all that knowledge is what he inherited from the Prophet who in turn was informed by Allah (about some limited future events). So those ahadith do not at all mean that the Imams have knowledge of ghaib.”  Reference: Majmaul Bayan, Vol 5, Pg 273

حمدويه، قال حدثنا يعقوب، عن ابن أبي عمير، عن شعيب، عن أبي بصير، قال : قلت لأبي عبد الله (عليه السلام) إنهم يقولون قال و ما يقولون قلت يقولون تعلم قطر المطر و عدد النجوم و ورق الشجر و وزن ما في البحر و عدد التراب، فرفع يده إلى السماء، و قال سبحان الله سبحان الله لا و الله ما يعلم هذا إلا الله
 

532. Hamdawayh who said: narrated to us Ya’qub from Ibn Abi Umayr from Shuayb from Abi Basir who said: I said to Abi Abdillah [Imam Jaffer as-Sadiq , the sixth Imam] عليه السلام – they do say, he said: and what do they say? I said: they say that you know the number of the drops in the rain, and the number of the stars, and the number of leaves in all the trees, and the weight of what is in the ocean, and the number of sand particles, so he عليه السلام raised his hand to the sky and said: praise be to Allah, praise be to Allah, no by Allah, no one knows this except for Allah. [This chain is Saheeh, from Rijal-al-Khashi, a major book for Shias]


حمدويه، قال حدثنا يعقوب بن يزيد، عن ابن أبي عمير، عن ابن المغيرة، قال، : كنت عند أبي الحسن (عليه السلام) أنا و يحيى بن عبد الله بن الحسن (عليه السلام) فقال يحيى جعلت فداك إنهم يزعمون أنك تعلم الغيب فقال سبحان الله سبحان الله ضع يدك على رأسي فو الله ما بقيت في جسدي شعرة و لا في رأسي إلا قامت، قال، ثم قال لا و الله ما هي إلا وراثة عن رسول الله (صلى الله عليه وآله وسلم
 

530. Hamdawayh who said: narrated to us Ya'qub bin Yazid from Ibn Abi Umayr from Ibn al-Mughira who said: I was with Abi al-Hasan عليه السلام together with Yahya bin Abdallah bin al-Hasan, so Yahya said to him: may I be made your ransom, they think that you know the Ghayb (unseen), so he عليه السلام said: praise be to Allah, praise be to Allah, put your hand upon my hair, for by Allah - there is not a hair in my body nor upon my head except that it has stood (i.e. in apprehension of their false claim), he (Ibn al-Mughira) said: then he عليه السلام said: no by Allah, it (i.e. the glimpses of the unseen) is not but an inheritance from the messenger of Allah صلى الله عليه وآله وسلم. [Rijal-al-Kashi]

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5 hours ago, Musa A said:

Finally if they have all knowledge then doesn't that mean imam husain commited suicide? 

Are you not aware that it is accepted by many major Sunni scholars of Hadith, that the Prophet [saw] was told by an angel that Imam Hussain [as] was going to be martyred in Kerbala? He had this knowledge, and knowledge of many events that were to occur.  

I highly recommend you to watch this.

 

And have a read of this as well:

The Narration of Ali bin Abi Talib raḍyAllāhu 'anhu (may Allāh be pleased with him)

حدثنا محمد بن عبيد حدثنا شرحبيل بن مدرك عن عبد الله بن نجي عن أبيه أنه سار مع علي، وكان صاحب مطهرته، فلما حاذى نينوى وهو منطلق إلى صفين فنادى علي: اصبر أبا عبد الله، اصبر أبا عبد الله بشط الفرات، قلت وماذا؟ قال: دخلت على النبي ذات يوم وعيناه تفيضان، قلت: يا نبي الله أغضبك أحد؟ ما شأن عينيك تفيضان؟ قال: بل قام من عندي جبريل قبل فحدثني أن الحسين يقتل بشط الفرات، قال: فقال هل لك إلى أن أشمك من تربته؟ قال قلت نعم. فمد يده فقبض قبضة من تراب فأعطانيها فلم أملك عيني أن فاضت. أخرجه أحمد ٨٥/١

Narrated Muhammad bin Udaid, narrated Shurahbil bin Mudrik, from Abdullah bin Nujayy, from his father, that he traveled with Ali raḍyAllāhu 'anhu (may Allāh be pleased with him), and he used to carry his purifying water.  When they were next to Nainawa on his way to Siffin, Ali raḍyAllāhu 'anhu (may Allāh be pleased with him) called, “Be patient Oh Abu Abdillah (the kunya of his son al-Hussain), be patient Oh Abu Abdillah by the banks of the Euphrates.  I [Nujayy] said, “what is this?”.  He [Ali] said, “I entered upon the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) one day while his eyes were shedding tears.  I said, ‘what is it with yours eyes shedding tears?’.  He said, ‘Rather, Jibreel was here earlier and he told me that al-Hussain will be killed by the bank of the Euphrates and he [Jibreel] said ‘do you want me to provide you a sample from his soil [where he will be killed] so you can smell it?’ and I said ‘yes’.  So he extended his hand and he took a grip from the soil and gave it to me so I couldn’t help my eyes to fill with tears'”.  [Recorded by Ahmad, vol. 1, p. 85.]

Sheikh al-Albani raḥimahullāh (may Allāh have mercy upon him) commented on this narration:

قال الألباني: قلت وهذا إسناد ضعيف، نجي والد عبد الله لا يدرى من هو كما قال الذهبي، ولم يوثقه إلا ابن حبان، وابنه أشهر منه، فمن صحح هذا الإسناد فقد وهم

“I say this is a weak chain of narration.  Nujayy the father of Abdullah is unknown according to Dhahabi, and no one said he’s reliable except ibn Hibban.  His son is more famous than he is.  So whoever authenticated this chain has erred.”

The Narration of Anas bin Malik raḍyAllāhu 'anhu (may Allāh be pleased with him)

حدثنا مؤمل حدثنا عمارة بن زادان حدثنا ثابت عن أنس بن مالك أن ملك القطر استأذن ربه أن يأتي النبي فأذن له، فقال لأم سلمة املكي علينا الباب لا يدخل علينا أحد، قال وجاء الحسين ليدخل فمنعته، فوثب فدخل فجعل يقعد على ظهر النبي صلى الله عليه وسلم وعلى منكبه وعلى عاتقه، قال: فقال الملك للنبي أتحبه؟. قال نعم. قال: أما إن أمتك ستقتله، وإن شئت أريتك المكان الذي يقتل فيه. فضرب بيده فجاء بطينة حمراء، فأخذتها أم سلمة فصرتها في خمارها. قال قال ثابت: بلغنا أنها كربلاء. أحمد ٢٤٢/٣

Narrated Mu’ammal, narrated Umaarah bin Zaadaan, narrated Thaabit from Anas bin Malik that the Angel of Rain took permission from his lord to visit the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) so He gave him permission. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) told Umm Salamah raḍyAllāhu 'anhum (may Allāh be pleased with them)to watch the door so no one could come in. Al-Hussain raḍyAllāhu 'anhu (may Allāh be pleased with him) came wanting to enter and I stopped him. But he jumped, entered, and started sitting on the back of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) [al-Hussain was a young child at the time], and on his shoulders. Then the angel asked the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), “Do you love him?”. He said, “yes”. The angel said, “Indeed your Ummah will kill him, and if you wish, I can show you the place where he will be killed”. Then, he struck with his hand and came with red clay. So Umm Salamah raḍyAllāhu 'anhum (may Allāh be pleased with them) took it and tied on it in her veil. Thaabit [the sub-narrator] said, “it has reached us that it’s Karbala”. [Recorded in Musnad al-Imam Ahmad, vol. 3, p. 242]

Sheikh al-Albani raḥimahullāh (may Allāh have mercy upon him) said about this chain of narration:

قلت ورجاله ثقات غير عمارة هذا. قال الحافظ: صدوق يكثر الخطأ. وقال الهيثمي: رواه أحمد وأبو يعلى والبزار والطبراني بأسانيد، وفيها عمارة بن زادان وثقه جماعة وفيه ضعف وبقية رجال أبي يعلى رجال الصحيح

“Its narrators are trustworthy except for Umaarah. Al-Haafidh [ibn Hajar] said about him, ‘he tells the truth but his mistakes are many’. Al-Haythami said, “this hadith was narrated by Ahmad, Abu Ya’la, al-Bazzar, and Tabarani through several chains, in it is Umaarah bin Zaadaan, some affirmed his trustworthiness but he has some weakness. The remaining narrators of [the chain of] Abu Ya’la are the narrators of Sahih [narrators found in Bukhari and Muslim].'”

So we see here that al-Albani raḥimahullāh (may Allāh have mercy upon him) related to us the difference of opinion regarding one narrator in this Hadith and that is Umaarah bin Zaadaan. The issue with Umaarah is not trustworthiness but rather his weak memory which renders this narration as slightly weak.

The Narration of Umm Salamah, the Wife of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)

حدثنا وكيع قال حدثني عبد الله بن سعيد عن أبيه عن عائشة أو أم سلمة. قال وكيع: شك عبد الله بن سعيد. أن النبي قال لإحداهما: لقد دخل علي البيت ملك لم يدخل علي قبلها فقال لي: إن ابنك هذا حسين مقتول، وإن شئت أريتك من تربة الأرض التي يقتل بها. قال: فأخرج تربة حمراء. مسند الإمام أحمد ٢٩٤/٦

Narrated Wakee’, narrated Abdullah bin Sa’eed, from his father from Aisha or Umm Salamah [Wakee’ said this doubt came from Abdullah bin Sa’eed] that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said to one of them [either Aisha or Umm Salamah raḍyAllāhu 'anhum (may Allāh be pleased with them)], “An angel entered the house on me, he never entered on me before, and he said to me, ‘this son of yours, al-Hussain, will be killed, and if you wish I can show you the soil from the earth where he will be killed’. Then he took out some red soil”. [Recorded in Musnad al-Imam Ahmad, vol. 6 p. 294]

Al-Albani raḥimahullāh (may Allāh have mercy upon him) commented on this narration,

قلت: وهذا إسناد رجاله كلهم ثقات رجال الشيخين فهو صحيح إن كان سعيد وهو ابن أبي هند سمعه من عائشة أو أم سلمة، ولم أطمئن لذلك، فإنهم لم يذكروا له سماعا منها، وبين وفاته ووفاة أم سلمة نحو أربع وخمسين سنة وبين وفاته ووفاة عائشة نحو ثمان وخمسين سنة. والله أعلم

“This chain of this narration has all trustworthy narrators, narrators of the two Sheikhs [i.e. Bukhari and Muslim]. Therefore, this narration is authentic IF Sa’eed, and he’s ibn Abi Hind, has heard it from Aisha raḍyAllāhu 'anhum (may Allāh be pleased with them) or Umm Salamah raḍyAllāhu 'anhum (may Allāh be pleased with them). But I’m not at peace with that since they [Hadith scholars] have not mentioned that he has heard from her. Meanwhile, between his death and the death of Umm Salamah raḍyAllāhu 'anhum (may Allāh be pleased with them) is about 54 years, and between his death and the death of Aisha raḍyAllāhu 'anhum (may Allāh be pleased with them) is about 58 years, and Allah subḥānahu wa ta'āla (glorified and exalted be He) knows best.”

So again we see here a slight weakness in the narration. Everything looks good except the question of whether Sa’eed bin Abi Hind heard from one of the wives of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) or not. Here we’re not negating that he heard from them. We just don’t possess solid evidence that he did. Also, you notice here the precision of the scholars of Hadith in calculating the difference in death years between narrators. Depending on the gap, this can increase or decrease the likelihood of one narrator meeting the other or hearing from them.

Final Verdict on the Hadith

As we see from above, every narration has a slight weakness one way or another. So what’s the final verdict? Does the story stand. Can we say that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), for certain, was told that his grandson, al-Hussain raḍyAllāhu 'anhu (may Allāh be pleased with him), was going to be killed? And the answer is YES.  Al-Albani raḥimahullāh (may Allāh have mercy upon him) makes the following conclusion after going over more narrations:

قلت وبالجملة فالحديث صحيح بمجموع هذه الطرق، وإن كانت مفرداتها لا تخلو من ضعف، ولكنه ضعف يسير، لا سيما وبعضها قد حسنه الهيثمي، والله أعلم

“Altogether, the Hadith is authentic by collectively considering all the chains of narration. This is true even though each single chain is not free from defects, but it’s minor defects. This is not to mention that some of those chains were graded as Hassan [less authentic than Sahih, yet authentic] by al-Haythamee.  And Allah knows best.”

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On 1/15/2018 at 2:38 PM, Musa A said:

I just want to know why Shias believe the Imams are infallible and where in the quran does it say that?

The verse of purification: 

22 hours ago, Hassan- said:

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.

Translation: Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA) and covered them with a cloak. Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.”

Sunni References:

►Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787)

►Ahmad bin Hambal, al-Musnad (6:292)

As a Sunni, many of you believe Prophet Muhammed [saw] was infallible. Why do you believe that? Because anyone sent by God for your salvation can not be someone who sins because that means that individual has the potential to misguide, err, and send people into the wrong direction.

Whatever we are supposed to unconditionally hold onto for our salvation, Allah has ensured those things are infallible. We know we have to hold onto the Sunnah of the Prophet [saw] because he was infallible. We hold onto the Quran because it is uncorrupted and infallible.

What if i told you that , according to authentic Sunni Hadith, mass transmitted, in both Shia and Sunni books, the Prophet [saw] he was leaving behind two weighty things that if we [unconditionally] held onto, we would never ever go astray?  Would you not agree that if someone claimed for you to hold onto two things unconditionally for your salvation, they must be infallible, else one of them can misguide you into erring?

So what are those two things?:The Messenger of Allah, peace be upon him, said: “I have left behind over you (al-Thaqalayn) that which if you hold fast to it you will never go astray: the Book of Allah – one end of which is in the Hand of Allah and the other in your hands– and my Ahl al-Bayt.”

Sunni sources: Tirmidhi, Mustadrak al-Hakim, Musnad Imam Ahmad bin Hanbal, Musnad ibn Rahwayh [teacher of Imam Bukhari], Musnad Asim, and many other sources. This version has been authenticated by Ibn Hajar al-Asqalani, Al-Albani, Al-Arnaut, Muhammad Shakir and many other major scholars of hadith.  Take a look at what i have posted here: 

If we are asked to unconditionally hold onto two things, which if we do so we will never go astray, that indirectly gives clear basis to affirm those two things are infallible. The Quran and Ahlulbayt take the place as successors of the Prophet [saw] in whom we must yield to in full obedience unconditionally

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On 1/15/2018 at 2:38 PM, Musa A said:

I just want to know why Shias believe the Imams are infallible and where in the quran does it say that?

You can find it in many places, for instance:

1:7
صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ

15:40
إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

33:33 etc...
 

On 1/15/2018 at 2:38 PM, Musa A said:

why do Shias believe imams have all knowledge? Where does it say that in a quran or hadith? In fact our holy prophet (saw) said that he doesn't even have all knowledge?

Al-Aleem is Allah (s.w.t) only, He is the source of knowledge of Prophets & Imams

2:255
وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء

13:43
وَيَقُولُ الَّذِينَ كَفَرُواْ لَسْتَ مُرْسَلاً قُلْ كَفَى بِاللّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ

And you can also find many more verses. Prophet Suleyman's know the language of all creatures e.g., birds, ants, jinns etc. The source of his knowledge is Allah (s.w.t). And lets see how Allah has introduced Prophet Khidr (a.s)

فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا

On 1/15/2018 at 2:38 PM, Musa A said:

Finally if they have all knowledge then doesn't that mean imam husain commited suicide? 

Thats why he said "Ridhan be qadha'ehe wa tasleeman le amreh"?
How can the great sacrifice of Imam e Mazloom means to you a suicide? Who is the misdaq of "Zibhin Azeem" as mentioned in 37:107? 

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
فَادْخُلِي فِي عِبَادِي
وَادْخُلِي جَنَّتِي

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19 hours ago, Musa A said:

I am a sunni and would like to ask all Shia a question. I have not come with any bad intention and do not want to cause hatred. 

I just want to know why Shias believe the Imams are infallible and where in the quran does it say that?

My second and more important question is why do Shias believe imams have all knowledge? Where does it say that in a quran or hadith? In fact our holy prophet (saw) said that he doesn't even have all knowledge?

Finally if they have all knowledge then doesn't that mean imam husain commited suicide? 

Salam Alaikum,

Astaghfirullah, Imam Hussain (as) never commited suicide.

Him (as) fighting in Karbala was a will and a test from Allahسُبْحَانَهُ وَ تَعَالَى, so obviously he can't reject Allah's command.

There's an ayah in Surat al Ahzab verse 33, which mentions Allah سُبْحَانَهُ وَ تَعَالَى purifying the AhlulBayt.

Give me a hadith which states that.

Rasullulah(sawas) knew everything about his family and what would happen to each and every one of them; because Jibreel(as) would tell him.

In Mustadrak al Sahihain

Ibn Abbas quoted the Messenger of Allah (sawas):

The stars offer security for the people of the earth against drowning, while my Ahlul Bayt are the security of my nation against dissension. If a tribe from among the Arabs opposes them, it will become the party of Iblis

The Holy Prophet(sawas) and the Imams(as) had knowledge that no other human being ever had. 

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Very First post by the Op, and the First Responder has provided a lot of clarification on something that was not even asked and laid a lot of emphasis on the Deviant Stuff so, 

here is what's left 

Quote

This article aims at clarifying two concepts namely "Ilm al-Ghayb”(the Knowledge of the Unseen) and "Ilm al-Kitab”(the knowledge of the Book) which both seem to be confusing in many people’s mind. The article provides references to Qur’an and both Shi’ite and Sunnite collections of traditions.

https://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/knowledge-unseen-knowledge-book

Quote

Qur’an mentions the second type of knowledge, explained above, which has been released to the prophets and the Imams. This is the knowledge of what has been foreordained and the knowledge of the rules governing the universe. This type of knowledge is known as "the knowledge of the Book". Qur’an testifies that some prophets and non-prophets had this type of knowledge by which they could perform many extraordinary things with the permission of Allah. We read in Qur’an that:

https://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/knowledge-unseen-knowledge-book#knowledge-book

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22 hours ago, Hassan- said:

Surah Al-Ahzab, verse 33:

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.

There are hadiths in your books that prove their infallibility based on this verse alone:

Imam Suyuti narrates:

وأخرج الترمذي وصححه وابن جرير وابن المنذر والحاكم وصححه وابن مردويه والبيهقي في سننه من طرق عن أم سلمة رضي الله عنها قالت:
في بيتي نزلت { إنما يريد الله ليذهب عنكم الرجس أهل البيت } وفي البيت فاطمة، وعلي، والحسن، والحسين. فجللهم رسول الله صلى الله عليه وسلم بكساء كان عليه، ثم قال " هؤلاء أهل بيتي فاذهب عنهم الرجس، وطهرهم تطهيراً "

Translation: It is narrated by Imam Tirimdhi and he declared it “SAHIH”.. Imam Ibn Jarir, Ibn Mundhir and Imam Hakim who also declared it “SAHIH” plus Imam Ibn Murduya and Baihaqi in his Sunnan narrate from the route of Umm Salama (ra) who said: This ayah was revealed in my house when in the house were present Fatima, Ali, Hassan and Hussain (Ridhwan Allaho Ajmain). The Prophet (Peace be upon him) covered them in his own cloak and then said: (O Allah) these are my Ahlul Bayt, remove all abomination from them and make them pure and spotless [Tafsir Dur ul Munthur, Volume No. 5, Page No. 563]

عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال: لما نزلت هذه الآية على النبي صلى الله عليه وسلم
(إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا) في بيت أم سلمة، فدعا فاطمة و حسنا و حسينا
رضي الله عنهم فجللهم بكساء وعلي خلف ظهره فجلله بكساء، ثم قال: اللهم! هؤلاء أهل بيتي فأذهب عنهم الرجس
وطهرهم تطهيرا
 

Translation: Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA) and covered them with a cloak. Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.”

Sunni References:

►Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787)

►Ahmad bin Hambal, al-Musnad (6:292)

►Ahmad bin Hambal, Fadail-us-sahabah (2:587#994)

►Bayhaqi related it with slightly different words in as-sunan-ul-kubra (2:150).

►Hakim, al-Mustadrak (2:451#3558)

►Hakim, al-Mustadrak (3:158#4705)

►Tabarani, al-Mujam-ul-kabir (3:54#2662)

►Tabarani, al-Mujam-ul-kabir (9:25#8295)

►Tabarani, al-Mujam-ul-awsat (4:134#3799)

►Baihaqi, al-Itiqad (p.327)

The wives of the Prophet (s) are not included in the Ahlulbayt based on the ahadith, here is a hadith in your books proving it:

Narrated 'Umar bin Abi Salamah - the step-son of the Prophet (ﷺ):

"When these Ayat were revealed to the Prophet (ﷺ): 'Allah only wishes to remove the Rijs from you, O members of the family, and to purify you with a thorough purification...' (33:33) in the home of Umm Salamah, he called for Fatimah, Hasan, Husain, and wrapped him in the cloak, then he said: 'O Allah! These are the people of my house, so remove the Rijs from them, and purify them with a thorough purification.' So Umm Salamah said: 'And am I with them O Messenger of Allah?' He said: 'You remain in your position and you are towards a good ending.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الأَصْبَهَانِيُّ، عَنْ يَحْيَى بْنِ عُبَيْدٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ، رَبِيبِ النَّبِيِّ صلى الله عليه وسلم قَالَ نَزَلَتْ هَذِهِ الآيَةُ عَلَى النَّبِيِّ صلى الله عليه وسلمَّ ‏:‏ ‏(‏ إنمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ‏)‏ فِي بَيْتِ أُمِّ سَلَمَةَ فَدَعَا النَّبِيُّ صلى الله عليه وسلم فَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَجَلَّلَهُمْ بِكِسَاءٍ وَعَلِيٌّ خَلْفَ ظَهْرِهِ فَجَلَّلَهُ بِكِسَاءٍ ثُمَّ قَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلُ بَيْتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا ‏"‏ ‏.‏ قَالَتْ أُمُّ سَلَمَةَ وَأَنَا مَعَهُمْ يَا نَبِيَّ اللَّهِ قَالَ ‏"‏ أَنْتِ عَلَى مَكَانِكِ وَأَنْتِ إِلَى خَيْرٍ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ وَمَعْقِلِ بْنِ يَسَارٍ وَأَبِي الْحَمْرَاءِ وَأَنَسٍ ‏.‏ قَالَ وَهَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏

Grade: Sahih (Darussalam)

Source: Sahih Tarmidhi Vol. 5, Book 44, Hadith 3205

If one is infallible, they have all the knowledge by default. Their knowledge was gifted by Allah (awj) to guide mankind to the righteous path, or else how would we know what's right and what's wrong if the Prophet (s) and his Ahlulbayt (as) made mistakes or couldn't answer a question?. We also have numerous ahadiths in our books that tell us they do. 

No Imam Hussain (as) did not commit suicide. Read below:

Imam al-Husayn knew where and how he will be killed and who will kill him. This was the case for the other Imams of Ahlul-Bayt as well. Even Sunnis narrated that the Prophet (S) told Imam ‘Ali who kills him and when will he be killed. But non of them avoided what Allah foreordained. Thus Imams having the knowledge of when they die is confirmed by both Sunni and Shi’a. 

It should be noted that the prophets and Imams share with the rest of humanity the means for obtaining knowledge which Allah has given: the senses, the intellect, etc. They also possess special powers and means which other people do not have. 

In carrying out the commands of Allah in which people have also responsibility, and likewise in ordinary behavior, the prophets and Imams only make use of the first way of knowing, that is the commonly available means. The second means (extraordinary means) is only used by them in duties and works which are connected with their
position of prophethood and Imamat.

Thus in matters such as knowing the beginning of the month, passing judgment, finding out if something is unclean or pure, etc., they make use of ordinary means such as sighting of the moon, and so forth, which anyone else employs. The extraordinary means of knowledge can not be the basis for their action (unless in some rare circumstances when Allah wishes otherwise), and what they volitionally do must be determined by the means available to everyone. 

In other words, the act of Imam is based on the conclusion of pieces of evidences which can be obtained by the ordinary human beings, and not by the information related to what Allah has foreordained, otherwise a contradiction would arise: For instance, Allah foreordained that Imam ‘Ali be killed by Ibn Muljam (LA) in the Mosque on a specific date, but since Imam ‘Ali knows this via an extraordinary means of knowledge given by Allah, if he avoids the Mosque, he would have gone against what Allah foreordained which is impossible.

Likewise, Imam al-Husayn (as), though knew most of the people of Iraq will not follow him, he did his duty by answering their unanimous call. Imam al- Husayn sent his agent, Muslim Ibn Aqil to Kufa, since he wanted to do the investigation as an ordinary human being does. This is while he knew the situation in Kufa by extra-ordinary means of knowledge and that Muslim Ibn Aqil will be killed, yet he was not supposed to act based on what is concealed from an ordinary human being. He acts based on the extraordinary means of knowledge ONLY IF Allah wishes so, and such circumstances are rare.

Thus, such extraordinary knowledge has spiritual aspect as being the Representative of Allah (Khlifatullah), and the reason for it must be sought on this level, and it is not for the purpose of influencing and controlling the events on the level of ordinary understanding.

https://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/did-imam-al-husayn-know-he-would-be-killed

Thank you very much. A beautiful answer that really taught me a lot

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6 hours ago, Musa A said:

.

Just to clarify, we do not believe Imams have 'all the knowledge' i.e total ilm al-Ghayb. This is a heretical belief that takes you outside the folds of Islam.

What the brother meant was not this, but general knowledge and the highest level of it given to mortals. 

Edited by Intellectual Resistance

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