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In the Name of God بسم الله

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  2. That is irrelevant. Even if he happens to be "less correct" you still have to obey him - as I said, these matters of tashkees go back to personal understandings of things and often times only in hindsight can we can tell whether it was the best decision or not. Otherwise in the moment, you often only have a certain limit of information available accompanied by other personal variables like one's attitude, experiences, perceptions and so on and have to act on what is apparent to you (which becomes hujjah upon you - like in the hand-shaking example I gave you earlier). I showed traditions earlier where one Imam as a father made their son (who is another Imam) marry a certain woman who was not in the best interest of their son, and in fact the son divorces her because of how bad the woman was. Or one Imam entrusting an alcoholic with their assets even after the father said do not do so, and the Imam lost their assets. I am not sure what you mean by "wrong decision" - are you saying there is a decision that is registered in reality and the decision has to be in accordance with that? In these matters there is no evidence for me that they are infallible - in fact I am not sure what "infallibility" here even means. I cited some traditions here to show that they made certain decisions in these matters where two Imams were very apparently disagreeing on matters or even not listening to another. In fact, to even begin accepting infallibility to such an extent you would have no choice but to establish that they have knowledge of the unseen, which is another thing not proven for me and it is well known that the classical scholars did not accept such a thing either. You have to prove that infallibility of error and mistakes extends beyond religious matters, to matters which concern Prophet's personal decisions. In vol. 2 of al-Mizan, 'Allamah Tabataba'I has a discussion on 'ismah and divides infallibility into three: أن العصمة على ثلاثة أقسام : العصمة عن الخطأ في تلقي الوحي ، والعصمة عن الخطأ في التبليغ والرسالة ، والعصمة عن المعصية وهي ما فيه هتك حرمة العبودية ومخالفة مولوية ، ويرجع بالاخرة إلى قول أو فعل ينافي العبودية منافاه ما ، ونعني بالعصمة وجود أمر في الانسان المعصوميصونه عن الوقوع فيما لا يجوز من الخطأ أو المعصية. وأما الخطأ في غير باب المعصية وتلقي الوحي والتبليغ ، وبعبارة أخرى في غير باب أخذ الوحي وتبليغه والعمل به كالخطأ في الامور الخارجية نظير الاغلاط الواقعة للانسان في الحواس وإدراكاتها أو الاعتباريات من العلوم ، ونظير الخطأ في تشخيص الامور التكوينية من حيث الصلاح والفساد والنفع والضرر ونحوها فالكلام فيها خارج عن هذا المبحث 'Allamah did not consider Hukm Wilayee and these personal decisions to be part of Wahi and Shari'ah hence they are outside the scope of the theological arguments made for 'ismah which is what I had said earlier as well - you need to first determine your definition of infallibility and establish the rational and textual arguments for it, the rational argument for infallibility only proves infallibility in a very small circle of things: المصونية عن الخطأ في أمر الدين والشريعة المشرعة In volume 14 of al-Mizan he says that if an Imam or Prophet goes against a Hukm Irshadi, such a decision is outside the scope of the theological arguments made for 'ismah and hence they have not done anything wrong: وأما المعصية بمعنى مخالفة الأمر الإرشادي الذي لا داعي فيه إلا إحراز المأمور خيرا أو منفعة من خيرات حياته ومنافعها بانتخاب الطريق الأصلح كما يأمر وينهى المشير الناصح نصحا فإطاعته ومعصيته خارجتان من مجرى أدلة العصمة وهو ظاهر In volume 8 he writes: وظاهر سياق الآية وكذا ما في سورة طه من آيات القصة أن موسى غضب على هارون كما غضب على بني إسرائيل غير أنه غضب عليه حسبانا منه أنه لم يبذل الجهد في مقاومة بني إسرائيل لما زعم أن الصلاح في ذلك مع أنه وصاه عند المفارقة وصية مطلقة بقوله : « وَأَصْلِحْ وَلا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ »وهذا المقدار من الاختلاف في السليقة والمشية بين نبيين معصومين لا دليل على منعه ، وإنما العصمة فيما يرجع إلى حكم الله سبحانه دون ما يرجع إلى السلائق وطرق الحياة على اختلافها This is why 'Allamah Tabataba'I accepted that tradition of the date-palm trees where the Prophet (p) saw people of Medina pollinating the trees in a certain way one year and he informed them to not do it that way. That year the trees did not produce dates and he (p) asked them why that was the case, so they replied you had told us to do it in such and such a way. He replied with a statement: أنتم اعلم بامور دنياكم‏ Most Shi'a scholars do not accept this tradition, but 'Allamah Tabataba'I accepted it (as mentioned by Allamah Hasan-Zadeh Amuli in the book ممد الهمم در شرح فصوص الحكم pg. 567): جناب علامه فرمودند: حديث ابار حديثى است كه به تواتر رسيد ولى ممكن است از حضرت رسول پرسيدند ابار بكنيم حضرت فرموده‏اند شما به مصالح دنيا از من اعلميد Yes. The Treaty of Hudaybiyyah for example was a political decision made by the Prophet (p) - even there we see many Muslims disagreed with the Prophet. This is well documented history and nothing strange. The treaty of Hudaybiyah falls under a Hukm Wilayee just like the treaty of Imam Hasan (a) with Mu'awiyah. Both of these treaties were being cited as justifications within Iran when it was trying to come up with a treaty with the United States and European countries. Some were using it to justify the talks, while others were saying the treaty cannot be used in the context Iran was in. Jawad Sulayman Amiri a historian and researcher from the seminary of Qom (he has some very good books worth reading: https://bookroom.ir/people/9944/جواد-سلیمانی-امیری) says - while critiquing those who were trying to use the treaties to justify talks with the United States (source): رسول خدا (ص) به علت مصلحت بزرگ‌تری ای موارد را پذیرفتند و در مقابل کفار در این موارد کوتاه آمدند. این اقدامات در اسلام وجود دارد، به شرطی که مصالح خیلی بزرگتری پس از آن باشد و این مصلحت اندیشی به یک حکم ولایی مانند رسول‌الله، امام معصوم و یا ولی فقیه نیاز دارد تا تشخیص دهد که آن موردی که باید روی آن نرمش نشان داد، چه موردی است در آن زمان رسول خدا (ص) و امام حسن (ع) چنین مصالحی را تشخیص دادند که اتخاذ آن تصمیمات موجب تعجب مسلمین و شیعیان شد، لذا ممکن است زمانی مقام معظم رهبری تصمیمی بگیرند، که برای برخی قابل هضم نباشد و آنها تعجب کنند The Prophet and Imams speak from different perspectives. When they speak as a legislator, a judge, a ruler, a father, a husband, etc. these are not all to be treated the same way under this principle of obedience. That's why Akhund Khorasani was saying the bare minimum that is obligatory to accept - as per the verses and traditions - is to listen to their political and religious commands, but it is not obligatory to obey them in general day to day matters, and you can make your own decisions without having committed a sin. Of course, that is exactly what I am saying and hence also concluding two infallible do not necessarily have to do the same tashkees in the exact same situation. As 'Allamah Tabataba'I says in his al-Mizan volume 4 (http://ar.lib.eshia.ir/12016/4/388) ولا ينبغي أن يرتاب في أن الله سبحانه لا يريد بإطاعته إلا إطاعته في ما يوحيه إلينا من طريق رسوله من المعارف والشرائع ، وأما رسوله صلى‌الله‌عليه‌وآلهفله حيثيتان : إحداهما : حيثية التشريع بما يوحيه إليه ربه من غير كتاب ، وهو ما يبينه للناس من تفاصيل ما يشتمل على إجماله الكتاب وما يتعلق ويرتبط بها كما قال تعالى : ( وَأَنْزَلْنا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ ما نُزِّلَ إِلَيْهِمْ ) : ـ النحل ٤٤ ، والثانية : ما يراه من صواب الرأي وهو الذي يرتبط بولايته الحكومة والقضاء قال تعالى : ( لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ اللهُ ) : ـ النساء ١٠٥ ، وهذا هو الرأي الذي كان يحكم به على ظواهر قوانين القضاء بين الناس ، وهو الذي كان صلى‌الله‌عليه‌وآله يحكم به في عزائم الأمور ، وكان الله سبحانه أمره في اتخاذ الرأي بالمشاورة فقال : « وَشاوِرْهُمْ فِي الْأَمْرِ فَإِذا عَزَمْتَ فَتَوَكَّلْ عَلَى اللهِ » آل عمران ١٥٩ ، فأشركهم به في المشاورة ووحده في العزم إذا عرفت هذا علمت أن لإطاعة الرسول معنى ولإطاعة الله سبحانه معنى آخر وإن كان إطاعة الرسول إطاعة لله بالحقيقة لأن الله هو المشرع لوجوب إطاعته كما قال : « وَما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا لِيُطاعَ بِإِذْنِ اللهِ » فعلى الناس أن يطيعوا الرسول فيما يبينه بالوحي ، وفيما يراه من الرأي I do not see what the tradition contains that goes against anything I've said so far. This whole book presumes this principle, without really trying to prove it (it takes it for granted). If you do not accept this principle, the analysis in the book do not hold.
  3. According to Sunnis yes taweez Magic is real, not sure about Shia position. Tell the person to recite the 4 “Qul”s or maybe visit the doctor.
  4. Muslims cannot even guarantee their own entry to heaven, much less can they know what will happen to others. The Qur'an also spurns preempting divine judgment. Verse 13:40 tells the Holy Prophet ((صلى الله عليه وآله وسلم)) to deliver the message but taking account is not his job, rather God's. The verse clearly indicates that it is not our job to worry about others, rather about our own selves. As Maulana Baqar Qazwini has pointed out, non-Muslims will be judged on whether they have enough information about Islam or not. But it is more important that we try to improve our own chances of going to heaven.
  5. Today
  6. Salam all of them are valid & correct but 1 & 3 are more popular & don't change meaning of Salawat but at first true intention is important than focusing on recitation.
  7. Salam they don't bring M.Hijjab to tournament as heavy weight brawler anyone that can take his support will win the tournament
  8. this is true but there is this smae fight between Shirazi Channel & Qom channels like as Islamic Pulse that they must avoid falling this trap too ,although I don't approve Shirazi channles but I don't consider them as Khawarij or other labels as Batria or [Bak edited out] or Dajjaliah that they use cheaply against other Shias that don't agree with them.
  9. Thank you for the nice recap! Now everyone knows clearly how many teams are in the tournament.
  10. So then we have an issue here. Is the Imam in authority always the correct one - as it seems to be in the alleged disagreement of Husayn (عليه السلام) with his brother, or is it not the case? And, had Imam Al-Husayn (عليه السلام) been in his brother's position, and chosen war instead of treaty, would that mean an Imam is capable of a wrong decision (and regretting it) - since you yourself said that Al-Husayn (عليه السلام) realised he was incorrect. Wait, so the fatwa, for lack of better term, of an Imam (عليه السلام) on a situation concerning a legal matter - which is the conditions and limitations of treaties (something which has precedent in the Sunnah) - is not a mawlawi command, rather a command of the ruler? How is that reconciled with the various hadiths that say or imply that obedience to the Imam is like the obedience to the Prophet, which is essentially obedience to Allah (سُبْحَانَهُ وَ تَعَالَى)? The only way you can solve this is if you claim that even the Prophet, in terms of his commandments, - they were not all mawlawi, and in fact some were based on his own tashkheesat. Furthermore I would like to know your opinion on this hadith;
  11. Salam this is comparision between fallible & non fallible that is totally wrong if you can read "A 250 Years Old Person" book by Imam Khamenei that considers all Imams (عليه السلام) as one body & one by one & also as one person analyses their way A 250 Years Old Person is the collection of lectures and writings of the Ali Khamenei. It consists of 17 chapters. It starts with the life of Mohammed and ends with Hasan al-Askari, 11th Imam of Shia. The first three chapters are about the social and political situation of the Islamic Community, from the Day of Ashura to the spiritual leadership of Ja'far al-Sadiq. The main concepts of the book are the lifestyle of Imams and their aims in life. The period of 250 years is applied to the tenth lunar Hijri year (631 CE) until the Minor Occultation (874 CE).[3]According to this book, Mohammed the Prophet and the twelve Imams apparently had various methodologies in their lifestyles, but in whole they tried to reach one aim. https://en.wikipedia.org/wiki/A_250_Years_Old_Person https://www.khameneiseminar.org/a-250-years-old-person/ (with download link in english version pdf ) https://www.khameneiseminar.org/wp-content/uploads/2018/10/a-250-years-old-person.pdf (english translation) Some of the important Headlines and topics of the introduction The acute political struggle of the Imams The unity of the life of the Imams despite the apparent differences The struggle for the formation of the Islamic state All the Imams did not want to form the Islamic state at their own time. Imams from the time of Imam Hassan (عليه السلام) later on, they had begun an all-encompassing political and revolutionary underground movement in order to take over the government. The main cause of the conflict between the caliphs and the Imams was the claim of their Islamic government. Each of the Imams, instead of Imam Hasan (عليه السلام),would took the same decision. If Imam Hasan (peace be upon him) did not has peace, his death would not be considered a martyrdom. after peace trety of Imam Hasan (عليه السلام), he condemned by the ignorant and unaware people with different languages. Farsi (Persian ) sources http://fa.wikishia.net/view/انسان_۲۵۰_ساله_(کتاب) https://ebookshia.com/books/view/7478/انسان+250+ساله https://ebookshia.com/books/pdf/7478/انسان+250+ساله
  12. I think you do science a disservice. Science is a methodology for acquiring knowledge through observation and experimentation. It's not anything other than that. For a theory to qualify as scientific, it is expected to meet most, and ideally all, of the following criteria. The fewer criteria are met, the less scientific it is. Consistent Parsimonious (sparing in its proposed entities or explanations; see Occam's razor) Useful (describes and explains observed phenomena, and can be used in a predictive manner) Empirically testable and falsifiable (potentially confirmable or disprovable by experiment or observation) Based on multiple observations (often in the form of controlled, repeated experiments) Correctable and dynamic (modified in the light of observations that do not support it) Progressive (refines previous theories) Provisional or tentative (is open to experimental checking, and does not assert certainty) The difference between science and faith is that scientists are supposed to change their conclusions when new, contradictory evidence is discovered. People of faith are expected to cling to their faith and disregard any contradictory evidence as flawed. The only thing religion has is faith, and given the number of different faiths, it has been demonstrated as unreliable in discovering the truth when compared to the scientific method. If a God exists then its purest expression is reality itself. If the teachings of the faith are God’s revelation of the truth; Science, the product of human reason, is the search for truth. The “correct faith“, therefore, cannot be opposed to “good science” because “truth” is the object of both. wslm *
  13. The Saudi authorities will enforce the ruling on the media by three Saudi scholars who are arrested on various charges including "terrorism" after the end of the month of Ramadan, according to sources confirmed by the government and a relative of the advocates of the site.The most prominent of those to be executed, according to the website, is Sheikh Salman al-Awda, known for his relatively progressive views in the Muslim world. He was arrested in September 2017 after publishing a tweet calling for reconciliation between Saudi Arabia and Qatar, The start of the Gulf nation and the imposition of the blockade on Qatar. The other two worlds to be executed are Awad al-Qarni and the famous announcer Ali al-Amri, who were also arrested in September 2017.According to the website, two Saudi government sources confirmed the execution plan for the three men, who are currently awaiting trial at the Special Criminal Court in Riyadh. A session was scheduled for the first of this month, but it was postponed without another date. "These men will be executed once a death sentence is issued," one source told the website.The execution of 37 Saudis, mostly Shiites, in April was a test of how strong the international condemnation was, a Saudi government source said on condition of anonymity. "When they found that there was a very weak international reaction, especially at the level of governments and heads of state, they decided to move ahead with their plan to execute prominent figures," the source said, adding that the timing of the executions would be commensurate with growing tensions between the United States and Iran. https://www.elnashra.com/news/show/1314878/“ميدل-إيست-آي”:-السعودية-ستُعدم-ثلاث-شخصيات-بارزة- (original sourcein Arabic) https://arabtyrantmanual.com (Khashogi & his friends site)
  14. Really hope you folks are having a blessed Ramadan. Sorry, I've been really busy and haven't had a chance to drop in and wish you a peaceful and fulfilling time. Going to try to get some sleep now.
  15. Ṭawāf (Arabic: الطواف) consists in seven turns of circumambulation around the Ka'ba, which is one of the obligatory rituals of Hajj and 'umra. Each turn of this circumambulation is called a "shawt". All kinds of Hajj and 'umra have two tawafs: tawaf al-ziyarah (tawaf of pilgrimage) and tawaf al-nisa' (tawaf of women), except 'umrat al-tamattu' that does not involve tawaf al-nisa'. When one does not wear ihram, they can also practice recommended tawafs. After each tawaf, two rak'as of prayers should be performed behind Maqam Ibrahim (a). There is no tawaf al-nisa' in Sunni jurisprudence. Tawaf al-Nisa Main article: Tawaf al-Nisa' Although tawaf al-nisa' is obligatory, the Hajj or 'umra will not be invalid by refraining from doing it. However, one would not be permitted to have enjoyment with his wife unless he (or his representative) practices tawaf al-nisa' and its prayer. Tawaf al-nisa' and its prayer are the last actions in al-'umrat al-mufrada and the last actions of Mecca in Hajj. The tawaf is obligatory in Hajj or 'umra, after which one will be permitted to have enjoyment with his/her spouse -by ihram any sexual encounter between spouses becomes forbidden. Like temporary marriage, tawaf al-nisa' is specific to Shiites. Sunni Muslims do not recognize it in Hajj or 'umra. http://en.wikishia.net/view/Tawaf Tawaf al-Wida' instead of Tawaf al-Nisa' According to Shi'a faqihs tawaf al-wida' (farewell tawaf), which is performed when returning back from Mecca, is mustahab (recommended). Among Sunnis, Hanafisand Hanbalis hold the compulsion of tawaf al-wida' and Malikis say that it is mustahab. Al-Shafi'I, in one of his two fatwas, says that is wajib (compulsory).[12] In some Shi'a hadiths, tawaf al-wida' from Sunnis is regarded as tawaf al-nisa' which lifts the prohibition of sexual activities with spouse.[13] http://en.wikishia.net/view/Tawaf_al-Nisa'
  16. Imam Jafar al-Sadiq(عليه السلام) said: 'Allah revealed to Dawud(as): " When one of my servants resorts to me and not to anyone of My creation, I know that from his inner intention, such that even if the skies and the Earth and their inhabitants were to conspire against him, I will make an outlet for him in spite of them. And when one of My servants resorts to one of my creatures, I know that too from his intention, such that I cut off the means of subsistence of the skies from him, and I will make the Earth disintegrate from under him, and do not care in which valley he perishes."' al-Kafi,v.2, p.52,no.1. Imam Jafar al-Sadiq(عليه السلام) said: ' Whoever from among the servants of Allah devotes himself towards that which Allah loves, Allah too devotes Himself to that which he loves. And whoever resorts entirely to Allah, Allah protects him, and whoever turns towards Allah, Allah accepts him and protects him, such that whether the sky was falling upon the Earth, or a calamity was to befall all the inhabitants of the Earth, he would in the Party of Allah, secure from all calamities. Indeed,does not Allah say: "Surely those who guard against evil are in a secure place?"' (Qur'an 44:51) al-Kafi,v.2,p.53,no.4
  17. I don't watch a video from such persons , anyway they always justify anything in their agenda
  18. Allahumma salli ala muhammadiw wa Ali muhammadin wa ajjil faraja hum Rabbinee lima anzalta ilayya min khayrin faqir Audhu billahi minash shaytanir rajeem Astaghfirillah Ya Allah, protect my sister from further harm and abuse
  19. Salam for more clarification Can non-Muslims enter Heaven according to Islam? - Sayed Mohammed Baqer Al-Qazwini We know of many people around the world who are not Muslims or Shi`a but are nevertheless individuals of good conduct; for example, non-Muslims are responsible for many inventions. Is it right that they all deserve to be punished in Hell because they are not Muslims? Concise answer Those who do not believe in Islam can be classified into two groups: 1. Those who are termed ‘Jahil-e-Muqassir’ (lit. ‘culpable ignorant’). These are non-believers to whom the message of Islam has reached and who have understood its truthfulness. However, they are not prepared to accept the truth due to their obstinacy and stubbornness. This group deserves to be punished in Hell. 2. Those who are termed ‘Jahil-e-Qasir’ (lit. ‘inculpable ignorant’). These are non-believers to whom the message of Islam has not reached, or it has been presented to them in a very incomplete and untruthful manner. Such people will attain salvation if they are truthful to their own religion. Detailed Answer... https://www.islamquest.net/en/archive/question/fa283
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