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Deputies of Imam Mahdi - Biography & Activities
Cool and one other reacted to Muslim2010 for a topic
The Special Deputies of Imam Mahdi (عليه السلام) Little is found in early Shi‘a sources regarding the special deputies of Imam Mahdi during the Minor Occultation. While in various Shi‘a sources various people are referred to as envoys of Imam Mahdi, his four prominent deputies are ‘Uthman ibn Sa‘id ‘Amri, Muhammad ibn ‘Uthman, Husayn ibn Ruh Nowbakhti, and Ali ibn Muhammad Samari. ‘Uthman ibn Sa‘id ‘Amri, who was an agent (wakil) of Imam Hadi and Imam Hasan ‘Askari, was his first deputy in the Minor Occultation, and his deputyship can be corroborated in many ways. After him, Muhammad ibn ‘Uthman was chosen by the Imam as his second deputy. Husayn ibn Ruh Nowbakhti, an influential figure of his time, served as the Imam’s third deputy for about 21 years. Finally, ‘Uthman ibn Sa‘id ‘Amri was the last deputy, who in the Imam’s famous letter to him declared the start of the Major Occultation. A- This material briefly offers the biographies of the above-mentioned deputies as well as the reasons for their deputyship. The First Deputy: ‘Uthman ibn Sa‘id ‘Amri The first special deputy of Imam Mahdi was ‘Uthman ibn Sa‘id ‘Amri, who was also the representative of the two previous Imams and trusted by them. ‘Uthman ibn Sa‘id: The representative of Imam Hadi and Imam Hasan al-‘Askari In this regard, there are a number of narrations, some of which are as follows. Some hadith narrators reported from Harun ibn Musa Tal‘ukbari, who through his own chain of narrators quoted Ahmad ibn Ishaq Qumi as saying: The reasons for ‘Uthman ibn Sa‘id’s being deputy of Imam Mahdi are as follows: A) After the martyrdom of Imam Hasan ‘Askari , a group of the Shi’s from Qum and other parts of Iran brought some religious taxes to Imam Hasan al-‘Askari in Samarra. When they reached there, they were told of the martyrdom of the 11th Imam, and some people introduced Ja‘far as the successor of the holy Imam. Ja‘far asked them for the money, but the Qummis made this request contingent on his answering some questions. He could not reply to them, so they took the money and left. Outside Samarra, a secret messenger guided them to Imam Mahdi. He told them about each and every feature and sign of the money, and they gave it to him. Then the holy Imam told them, “Do not bring your money to Samarra anymore. From now on, give it to my deputy and representative in Baghdad, ‘Uthman ibn Sa‘id.” B) The letters of Imam Mahdi were delivered to the ordinary and elite Shi‘as via ‘Uthman ibn Sa‘id and his son, Muhammad. These letters include the Imam’s orders and prohibitions and his answers to the Shi’as’ questions. The handwritings used in the letters exactly resembled the one used in the letters of Imam Hasan ‘Askari, and Shi‘as agreed on the justice of both ‘Uthman ibn Sa‘id and his son.4 Several letters of Imam Mahdi to ‘Uthman ibn Sa‘id ‘Amri 1. After the demise of ‘Uthman ibn Sa‘id’s father, Imam Mahdi issued a letter about his death; this letter included some sections. One part of it reads as follows, “We belong to Allah, and to Him is our return. We are submissive to His orders and content with His decree. Your father lived in salvation and left this world well.” 2. When some Shi‘as quarrelled about the successor of Imam Hasan ‘Askari, a letter was issued by Imam Mahdi to ‘Uthman ibn Sa‘id as follows: In the name of Allah, the Beneficent, the Merciful May Allah protect you from seditions, grant you certitude, and keep you immune from a bad end. I received the news of your doubts about the issue and your puzzlement at your leaders. I was sad with regards to this issue for your own sake, and not for my own because I am right and do not need others. The date of demise of ‘Uthman ibn Sa‘id ‘Amri Although ‘Uthman ibn Sa‘id played a vital role in Shi‘ism, the date of his demise was not specified. In this regard, Hashim Ma‘ruf Hasani wrote, “The deputyship of ‘Uthman ibn Sa‘id lasted until 265 A.H.” The Second Deputy: Muhammad ibn ‘Uthman ibn Sa‘id ‘Amri The second special deputy of Imam Mahdi was Abu Ja‘far Muhammad ibn ‘Uthman ibn Sa‘id ‘Amri. After his father’s death, he succeeded him and was appointed as the representative and deputy of Imam Mahdi. Like his father, he was a genius of his time. He was also of great piety, God-wariness, and moral virtues. His epithet was Abu Ja‘far, and he was also called ‘Amri, ‘Askari, and Zayyat. In his lifetime, he offered many services to Shi‘ism, such as writing books on Islamic Jurisprudence, and gathering the material of his books from the teachings of Imam Hasan ‘Askari, Imam Mahdi, and his own father, whose source was these holy Imams, too. Based on his will, this book was handed on to the third deputy of the Imam, Husayn ibn Ruh Nowbakhti. Among his other services was struggling against and defeating the false pretenders to the deputyship. Muhammad ibn ‘Uthman was the special deputy of Imam Mahdi for about 40 years, and false claims to deputyship were rampant then. Under the guidance of Imam Mahdi and his letters, Muhammad ibn ‘Uthman could struggle against and defeat them. Like other deputies, his other works included addressing people’s problems, answering their legal problems, and delivering people’s letters to the 12th Imam and getting his responses to them. The reasons for Muhammad ibn ‘Uthman’s being deputy of Imam Mahdi In addition to being pious and trustworthy, Muhammad ibn ‘Uthman had a good record, being at the service of the Prophet’s Household and an active member of the representation network during his father’s lifetime. The reasons for his deputyship include the following: 1. As mentioned before, in a letter, Imam Hasan ‘Askari introduced him and his father as reliable people and trusted by himself. 2. In addition to considering Muhammad ibn ‘Uthman reliable, Imam Hasan ‘Askari referred to his being representative of his son, Imam Mahdi, “Bear witness that ‘Uthman ibn Sa‘id ‘Amri is my representative, and his son, Muhammad is representative of my son, Mahdi.” 3. He gave people some letters from Imam Mahdi. These letters were in the uniform handwriting and with the same characteristics as the previous ones. Thus, the agents or representatives could find out about his truthfulness and connection with Imam Mahdi. 4. Sometimes he prepared the ground for some agents or representatives’ visiting with Imam Mahdi, and the holy Imam always told them, “Muhammad ’Uthman is my deputy.” The Third Deputy: Abul-Qasim Husayn ibn Ruh Nowbakhti The third special deputy of Imam Mahdi was Husayn ibn Ruh Nowbakhti. He worked as an agent for the second deputy and in the last few years of his deputyship, Muhammad ibn ‘Uthman appointed him as the head of network of the agents, and he acted as an intermediary between the second deputy and other agents. Husayn ibn Ruh enjoyed a high social status among the Shi‘as in Baghdad. Even high-ranking government officials were considerably under his sway and respected him. Also, the government was not sensitive to him. In the lifetime of Muhammad ibn ‘Uthman, Husayn ibn Ruh was chosen as his successor and the third deputy by Imam Mahdi. Muhammad ibn ‘Uthman introduced him to the Shi‘a elites and the 12th Imam’s agents. Reasons for Husayn ibn Ruh Nowbakhti’s being deputy of Imam Mahdi 1. According to Muhammad ibn ‘Uthman’s daughter, Umm Kulthum: For many years, Husayn ibn Ruh was the agent of Muhammad ibn ‘Uthman and in charge of his lands. Husayn ibn Ruh used to transmit my father’s secret messages to the Shi‘i leaders and was my father’s close companion. Hence, the Shi’a took Husayn ibn Ruh to their hearts since they knew he was a close companion of my father. In the lifetime of my father, the arrangements for his deputyship were made. Then, on orders of Imam Mahdi, my father introduced him as his successor. There was no disagreement and doubt about his deputyship, and I know no Shi‘a who is doubtful about his deputyship.13 2. Another reason for his deputyship is the letters sent to him by Imam Mahdi on various topics, including legal issues and answers to the Shi‘as questions, as well as letters in which the 12th Imam condemned some of those who went astray, such as Shalmaghani. 3. Still another reason is that in the start of Husayn ibn Ruh’s deputyship, the servant of Muhammad ibn ‘Uthman took some belongings of Abu Ja‘far such as his cane, key, and casket to Husayn ibn Ruh, and told him, “Abu Ja‘far told me to deliver these to you after his burial. This casket contains the signets and seals of the holy Imams.” Finally, Husayn ibn Ruh, who – for about 20 years – was the deputy of Imam Mahdi from 305 A.H. to 326 A.H., passed away on Sha‘ban 18th 326 A.H. His body was buried in Baghdad in Shurjah Bazaar, and his tomb attracts the Shi’a who seek blessings when they visit it.14 The Fourth Deputy: Abul-Hasan Ali ibn Muhammad Samuri The fourth and last special deputy of Imam Mahdi was Abul-Hasan Ali ibn Muhammad Samuri. After the demise of Husayn ibn Ruh, he was appointed as the deputy by Imam Mahdi. As of Sha‘ban 18th 328 A.H., he assumed this responsibility. Ali ibn Muhammad Samuri was from a devout Shi‘a family, and was renowned for offering valuable services in the representation organization of the Infallible Imams. Due to his good previous record, reliability, and trustworthiness, he faced no problem in his being accepted as deputy by the Shi’as and agents of the representation network. Representatives and elite Shi‘as recognized him as the true deputy of Imam Mahdi, and they gave the religious taxes to him to be delivered to the Imam. Abul-Hasan Ali ibn Muhammad Samuri did not have much opportunity for his activities. Due to both his short period of deputyship and special political situation, he could not take considerable measures. And if he managed to do so, because of his dissimulating and taking precautions, few of his measures have been passed on to future generations. What stands out in the period of his deputyship is the last letter sent to him by Imam Mahdi. The last letter from Imam Mahdi Imam Mahdi issued his last letter to Ali ibn Muhammad Samuri six days before his demise. In this letter, the 12th Imam predicted the time of his demise and told him not to appoint any other deputy as his successor, because with his death the Minor Occultation would end and the Major Occultation would begin. The letter reads as follows: In the Name of Allah, the Beneficent, the Merciful O’ Ali ibn Muhamad Samuri! May Allah give you and your companions high rewards! You will die within six days. So prepare yourself, and do not appoint anybody as your successor, since the second occultation has started. Thus, my reappearance will not be realized but with permission of Allah, and after people become heartless and merciless and the earth is replete with oppression. Also, some Shi‘a will claim they have seen me. Whoever claims this before the appearance of Sufyani and the cry from the sky is a slanderous liar. There is neither might nor strength but in Allah, the High, the Great.15 Shaykh Saduq quoted Abu Muhammad, Hasan ibn Ahmad Maktab as saying: In the year when Ali ibn Muhamad Samuri passed away, we were in Baghdad, and went to him some days before his demise. He showed us this last letter of Imam Mahdi. We made a copy of it and left him. The predicted day came; we went to Samuri and found him on his deathbed. On the verge of his death, he was asked, “Who is your guardian (wasiyy)?” He answered, “The divine providence will happen by His will.” He then passed away.16 Analysis of the Imam’s letter 1. Foretelling the day of the last deputy’s demise by Imam Mahdi shows that this letter was really from the 12th Imam. 2. This letter states the time of the end of the Minor Occultation and the start of Major Occultation. 3. The reappearance of Imam Mahdi is with Allah, and we do not know when it will happen. 4. The letter tells us of two indications of Imam Mahdi’s reappearance: the appearance of Sufyani and the cry from the sky. Concluding words: The special deputies of Imam Mahdi lived fruitfully in a time when the Shi’a suffered extreme hardship. Above all, the absence of the Infallible Imam occurred for the first time. On the other hand, Sunnis and followers of the deviant schools of thought took advantage of the absence of an Imam; they leveled false unfair accusations against the Shi‘as, questioned their beliefs, and considered them misled. However, it was the special deputies who under the guidance of Imam Mahdi overcame the difficulties, saved the Shi‘as from confusion and disunity, and kept them in the clear path of truth. They were among the most pious, clever, and shrewd people of their time; and due to earning Allah’s satisfaction, they were risen to the high rank of deputyship. The Special Deputies of Imam Mahdi (عليه السلام) | The Special Deputies of Imam Mahdi (عليه السلام) | Al-Islam.org ........Continued.2 points -
China's ethnic cleansing of Muslim Uyghers
Ashvazdanghe and one other reacted to Eddie Mecca for a topic
@Haji 2003, wherever and whenever NATO needs destabilization, Salafi jihadists are magically there...as if through osmosis (waves magic wand)2 points -
Is Zaid bin Zain ul Abideen (son of 4th Imam) a good guy or a bad guy?
Ashvazdanghe reacted to Cool for a topic
Salam! So let me quote another report so that you can learn how to tread between conflicting reports. Here is the report: الحافظ علي بن محمّد الخزّاز الرازي القمّي في كفاية الأثر ، بإسناده إلى يحيى بن زيد قال : سألت أبي عن الأئمّة ( عليهم السلام ) فقال : الأئمّة اثنا عشر أربعة من الماضين ، وثمانية من الباقين . قلت : فسمِّهم يا أبت ، قال : أمّا الماضون فعلي بن أبي طالب ، والحسن ، والحسين ، وعلي بن الحسين ( عليهم السلام ) ، وأمّا الباقون فأخي الباقر ، وابنه جعفر الصادق ، وبعده موسى ابنه ، وبعده علي ابنه ، وبعده محمّد ابنه ، وبعده علي ابنه ، وبعده الحسن ابنه ، وبعده المهدي . فقلت : يا أبتِ أَلَستَ منهم ؟ قال : لا ، ولكن من العترة ، قلت : فمن أين عرفت أسماءهم ؟ قال : عهد معهود عهده رسول الله ( صلى الله عليه وآله ) . Look where is the problem, when you see a report and questions or doubts popped into your mind from that report, it is necessary for you to find the satisfactory answers, so that you can reject the doubts. The way you are putting up case after case, doubts after doubts, is not seems good to me. You should present your question in a decent way. The report you shared had words of Zayd al-Shaheed and a companion, the last words attributed to Imam (عليه السلام) are nothing but the praise of that companion, apparently giving him the impression "Wow! You presented an excellent argument!" And you yourself have pointed out critics against the argument: Lot of ahadith from our books and from the books of zaidiyyah are present in many threads of "minor islamic sects", mentioning the nass of the Imamate of Imam Sajjad (عليه السلام), please read them. If you are a shia, you must know the "nass" for the Imamate of your 12 Imams first. So that no doubt ever produce in your mind about them.1 point -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to Muslim2010 for a topic
For those who may like to see the details about the topic of the thread any further, the following link mentions one of the best book: The Occultation of the Twelfth Imam (A Historical Background) | Al-Islam.org @Cool @Ashvazdanghe @layman @ShiaMan14 and others wasalam1 point -
Is Zaid bin Zain ul Abideen (son of 4th Imam) a good guy or a bad guy?
Cool reacted to In Gods Name for a topic
@Cool I don't always agree with you but sometimes you have made me rethink my views. Curious if you have time brother if you could help with this? I am only asking these threads and questions because i am A. Ignorant and B. Want to clear doubts.1 point -
Question about Evil Eye
Ashvazdanghe reacted to Muslim2010 for a topic
The following are the links describing the view of shia and sunni about this matter: https://www.shiachat.com/forum/topic/235068280-do-shias-believe-in-black-magic-and-evil-eye/ Questions About Evil eye | Ask A Question | Al-Islam.org Sunni view: Learn About the Evil Eye in Islam (learnreligions.com) wasalam1 point -
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Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to Muslim2010 for a topic
C-Some Peculiarities About Special Representation: 1) The name of the special deputies were not mentioned in the Tawqeaat. This was done in order to prevent the Abbaside king’s from knowing their names. Also, because this relationship was based on sheer trust and reliability, there arose no particular need to mention the names. 2) Alawis were kept away from deputyship and others were purposefully granted this status because the Alawis were clearly marked in the society and were under strict surveillance and scrutiny of the Government. 3) All of the affairs of the deputies were conducted in Baghdad for the following reasons :- a) At the time of Imam Hasan Askari ((عليه السلام).)’s martyrdom, those people who had come from Qum to Sammarra, were told that some-one would be appointed in Baghdad so that they could give their offerings to him and received Imam ((عليه السلام).) letter from him.” b) Their apparent involvement was in business; therefore, they did not have the time to go out of Baghdad. c) These deputies were rarely engaged in social work due to the following reasons (i) By indulging in social work one’s identity doesn’t remains secret. And they did not intend to reveal themselves. (ii) If they participated in social work, they would be marked and become as special representative, while their aim was only to pose as businessmen. This is the cause for the rare information about their lives. Even historians have hardly mentioned anything about them. It is also possible that some historians have documented their biographies but these documents have been destroyed by the enemies of Shiism. 4) They performed only those tasks which were ordered unto them. 5) They were informed of the Hidden knowledge only with the permission of Hazrat Vali-e-Asr ((عليه السلام).). 6) All the tawqees received during the time of the four special deputies, had only one hand-writing and people were recognizing it. This similarity in writing proved that all these letters were from Imam ((عليه السلام).) and people followed them diligently. 7) About the Tawqees one can say :- a) They follow the pattern of traditions. b) They were answer to questions. d) They were coming about 2-3 days after the questions. 8) These deputies were keeping themselves concealed from public eyes and lived in dissimulation (Taqaiyyah). For example when Husayn Ibn Rauh gave preference to the reigning caliph, on account of his dissimulation then people prayed for him and the Government could not become aware of his deputyship. 9) It was not necessary that everybody should have had direct contacts with the special representatives; they made their close friends and intimates as the medium between themselves and the masses. For example, Mohammad Ibn Husayn had appointed ten deputies in Baghdad to collect the offerings, among them was Husayn Ibn Rauh. The aims of Special representation can be summed up in the following words : (i) To prepare the people for the major occultation and habituate them to live with their Imam in concealment. (ii) To take some steps in solving the problems and reformation of the Shia Society. THE FOUR SPECIAL DEPUTIES | Mahdipedia (mahdi-pedia.com) ............Continued1 point -
You can not prove Imams are greater than Prophets according to Shaikh Toosi
Ashvazdanghe reacted to Ibn Tayyar for a topic
You seem to misunderstand again. The faqih isn't telling you to follow him to attain this aqeeda, he is telling his followers that if this person denies "x" belief then there are certain ahkam that come with his status. The same way a faqih doesn't tell you to follow him in Tawheed because he believes in Tawheed, he tells his followers the ahkam that come with a person's denial of Tawheed. I don't know which scholars have said this. Some scholars may have said that there isn't enough evidence to support a certain position, or there is conflicting evidence, therefore tawaquf is safe. Reading from the fuqaha, most of them seem to say that rejecting an essential is only kufr or deviance after you have to come to know of it i.e the evidence surrounding it. That is how they excuse certain companions or scholars for not holding or holding certain beliefs. They would excuse him as they excused those before him. Like I told you, some early Shi'a may have not even believed in infallibility. It becomes an issue after someone rejects despite the plethora of evidence. And I will add, this doesn't just concern "essential beliefs", if someone rejected any ruling in the Shari'ah, while knowing it is part of the Revelation i.e the evidence has been presented, he has become a kafir.1 point -
Deputies of Imam Mahdi - Biography & Activities
Cool reacted to Muslim2010 for a topic
B- Activities of the special deputies' can be studied in some ways. Secret Activities An important point to notice at this period is that not only Imam al-Mahdi (a) was hidden from sights, his representatives were also unknown and carried out their responsibilities without attracting attention. Moreover, keeping away from revolutionary and reformist activities helped Shi'a to face less threats and better manage the situation. The result of this decision was that Shi'a preserved their presence in the center of Abbasid caliphate and imposed themselves on the Abbasid caliphate and the extremist Sunni people who were influential in Baghdad as an official minority. At this time, the Shi'a center in Baghdad, through their supervision over Shi'a of other places, managed to organize their religious affairs. Infiltrating in Caliphate Special policies taken by Shi'a and especially by deputies in that period and the support of the infallible Imams (a) made some great Shi'a able to enter the Abbasid caliphate and even take responsibility for ministries. Due to the influence of al-Nawbakhti family and Ibn Furat family who were responsible for ministries of Muqtadir al-'Abbasi and supported Shi'a, Husayn b. Ruh al-Nawbakhti was influential in 'Abbasid government and respected by them at the beginning of his deputyship. Fighting with Ghulat In biographies of most Imams (a), one of the most important points of their cultural and political fights was their fight with inside branching of Shi'a, the most important one of which was the issue of Ghulat. Lately, Ghulat's influences grew by the help of some of the children of Imams (a) such as Ja'far b. 'Ali al-Hadi known as Kadhdhab and also some other Shi'a political figures. Among the Ghulat who emerged in this period were Muhammad b. Nusayr. He established Nusayriyya who spread exaggerating claims at the time of Imam al-Hadi (a) and later. Al-Shaykh al-Tusi said, "at the time of the second deputy, he [Muhammad b. Nusayr] spread exaggerating beliefs like the beliefs of the previous Ghulat including the Lordship of Imams (a) and the permission of marrying Mahram ones. Abu Ja'far cursed him and kept away from him. His followers were divided to three sects which did not last long." Muhammad b. 'Ali al-Shalmaghani was among other people who were first considered among Shi'a scholars of jurisprudence and agents of Imams (a). Even with he had a high position, but he was drawn towards Ghuluww [exaggeration] due to his great ambitions and thus greatly focused on the theory of incarnation. He tried to deceive some of those who worked for him and were from the distinguished family of Banu Bastam and justify Husayn b. Ruh's curses and rejections of him [Muhammad b. 'Ali] saying that because he understood the secrets and disclosed them, so he was cursed by Husayn b. Ruh. Removing Doubts About Imam al-Mahdi (a) One of the important actions of the special deputies was that they removed doubts about the existence of Imam al-Mahdi (a). These efforts were mostly made by the first and second deputies and then until the end of the Minor Occultation, there were discussions about that. Among the letters now available from Imam al-Mahdi (a), some are about the mentioned issue. Reported by al-Shaykh al-Tusi, an argument broke out between Ibn Abi Ghanam al-Qazwini and a group of Shi'a. He insisted that Imam al-'Askari (a) did not have a child. Inevitably, Shi'a sent letters to Imam al-Mahdi (a) and asked him for an answer to settle the argument. In reply, a handwritten letter was received from Imam (a) in which he (a) referred to the issue of Imamate and Wilaya and previous Imams (a) and said, "do you think that God has cancelled His religion and cut His connection with people? No, It is not so and it will not be as such until the time of Resurrection. It continues on talking about the necessity of disappearance and staying hidden from the evil sights of oppressors. There is another report about a lengthy letter which was received from Imam al-Mahdi (a) after claim of his uncle Ja'far for Imamate after Imam al-Askari (a). In that letter, he (a) briefly reviewed the issue of Imamate, knowledge and infallibility of Imams (a) and mentioned the Ja'far's lack of knowledge about the permissible and impermissible and incapability of distinguishing between truth and falsehood and Muhkam [the evident] and Mutashabih [the ambiguous] and he (a) asks how could Ja'far ever claim for Imamate? In other letters, Muhammad b. Ibrahim b. Mahziyar's doubt about if his father was one of the agents of Imam al-Askari (a) was removed. Another letter was the one in which Imam al-Mahdi (a) proved his existence against skeptics and also answered some jurisprudential questions. Although special deputies insisted over the existence of Imam (a), they asked Shi'a not to insist on finding Imam's (a) whereabouts in order to preserve his security. Managing Agents Main article: Wikala network The policy of appointing agents to manage different regions and making the connection between Shi'a and Imams (a) was usual since the time of Imam al-Kazim (a). After the beginning of the Occultation, the direct connection between agents and Imam (a) was cut and instead the connection was made through the special deputies Imam (a) had appointed. There is a report which implies that upon the submission of properties and taxes people gave to agents, they received receipts; but no receipt was demanded from the special deputies. Therefore, when Abu Ja'far announced Husayn b. Ruh as the special deputy, he also ordered that no one asks him for any receipt. There were agents in Ahvaz, Samarra, Egypt, Hijaz, Yemen and some other regions of Iran such as Khurasan, Ray, Qom, etc., about whom there are some stories mentioned in al-Tusi's Kitab al-Ghayba and al-Saduq's Kamal al-din wa tamam al-ni'ma. Preserving Concealment of Imam al-Mahdi (a) From historical reports and narrations, it can be understood that Imam (a) stayed in Iraq, Mecca and Medina for some time and lived in a way that the special deputies could meet him; as even sometimes some companions also could meet him as is reported about Muhammad b. Ahmad al-Qattan. Also, when Abu Tahir Muhammad b. 'Ali b. Bilal doubted the deputyship of Abu Ja'far al-'Amri, Abu Ja'far took him to Imam (a) to hear about Abu Ja'far's deputyship directly from Imam (a) and then in a public announcement he admitted that Imam al-Mahdi (a) had ordered that Shi'a submit their properties to Abu Ja'far. Regarding all this, preserving concealment of Imam (a) and his outward features was one of the essential duties of the special deputies. When Husayn b. Ruh al-Nawbakhti was appointed as the deputy of Imam (a), Abu Sahl Isma'il b. 'Ali al-Nawbakhti, a very distinguished Shi'a, lived in Baghdad. Once a person asked Abu Sahl about the reason behind appointment of Husayn b. Ruh and not him [Abu Sahl]. Abu Sahl answered, "The one who has appointed Husayn b. Ruh is wiser than us, since my duty is debating with their enemies. If I knew Imam's (a) place as Abu l-Qasim [Husayn] knows, maybe in the middle of argument I would disclose it to the enemy; while, if Abu l-Qasim has hidden Imam (a) under his cloak, he would never uncover him even if he is sliced to pieces." Answering Jurisprudential and Ideological Questions The four deputies mentioned religious questions of Shi'a to Imam al-Mahdi (a) and after they received the answers, delivered them to people. These activities were not limited to religious issues and the deputies participated in debates and discussions to solve scientific and ideological problems of people. The letter of Ishaq b. Ya'qub and also the letter of Muhammad b. Ja'far al-Asadi which contained important religious issues and issues in jurisprudence and also participation of Husayn b. Ruh in scientific and ideological debates shows the activities of deputies in these cases. Four Deputies - wikishia .........Continued1 point -
Trying to find book by Sheikh Murtadha Mutahhari
Hameedeh reacted to Bibi Sakeena for a topic
@HameedehNo worries at all!! I knew about al-Islam.org's list of books by him, I'd gone through all of them. According to a link @Ashvazdanghe posted, the book is volume 17 of his collection of works, which corresponds apparently with the Ashura: Misrepresentations and Distortions book. Unfortunately, I could not find the quote I'm looking for in there. I'm not sure if that's because the book hasn't been fully translated or if it's the wrong book.1 point -
China's ethnic cleansing of Muslim Uyghers
Eddie Mecca reacted to Haji 2003 for a topic
The Chinese view Not saying that it is accurate.1 point -
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Questions about Shia and Sunni Islam
Kev reacted to PureExistence1 for a topic
Just wanted to mention this was a miscalculation-im muslim only 13 years at the moment, not 14. Im horrible at math And i didnt mean to post this video again, i just cant figure out how to remove it:/ It automatically showed up in this post and i cant get rid of it.1 point -
Questions about Shia and Sunni Islam
Kev reacted to PureExistence1 for a topic
Salaam and wow, what great requests! I have a feeling you will get alot of answers! Its been 13 years since i reverted, so its hard to think of books in particular that helped me...heres one: https://www.al-islam.org/self-recognition-self-improvement-muhammad-taqi-misbah-yazdi Otherwise, im more familiar with videos at this point.. Pretty much anything by Hassanain Rajabali, Sheikh Ali Shomali, and Dr Farrokh Sekaleshfar. The latter really gets into the spiritual aspect of the soul and Islam. His lectures came to me at just the right time, after i had already learned alot of the do's and don'ts and was looking for "more", so maybe save his stuff for later? I dont know..depends on what interests you. I personally was brought back from the brink when I "accidentally" stumbled across his lectures. Heres a good one..1 point -
Becoming a Shia Muslim
Ashvazdanghe reacted to PureExistence1 for a topic
Ah yes, i remember now! Glad you found it, alhamdulilah! Yea, Al Islam is a pretty amazing site, mashaAllah.1 point -
Quran proves Prophets are the best of creation
Eddie Mecca reacted to Ashvazdanghe for a topic
The position of Imam Ali ((عليه السلام).) is higher than the divine prophets: Tavana told ABNA “Imam Ali ((عليه السلام).) considered himself as one of the servants of the Prophet Muhammad (p.b.u.h), even though after the Prophet (p.b.u.h), he himself was the best of God’s creations. This special privilege for Imam Ali ((عليه السلام).) is due to his special devotion and sincere service to God. This servitude, in my opinion, caused Imam Ali ((عليه السلام).) to reach a special rank before God. This is regardless of light creation, during which, after the light of Prophet Muhammad (p.b.u.h), God created the light of Imam Ali ((عليه السلام).),” he added. https://www.ahl-ul-bayt.org/en/news/item/the-position-of-imam-ali-a-s-is-higher-than-the-divine-prophets-tavana-told-abna Is the position of the Prophet ((صلى الله عليه وآله وسلم)) higher than Imam Ali ((صلى الله عليه وآله وسلم)) and other imams ((صلى الله عليه وآله وسلم)) or is it only their position in the world that is different? «جَاءَ حِبْرٌ مِنَ الْأَحْبَارِ إِلَى أَمِیرِ الْمُؤْمِنِینَ ع ... فَقَالَ یَا أَمِیرَ الْمُؤْمِنِین أَ فَنَبِیٌّ أَنْتَ فَقَالَ وَیْلَکَ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِیدِ مُحَمَّدٍ ص ... .: A Jewish scholar came to Amirul Momineen and asked, O Amirul Momineen, are you a prophet? Imam ((عليه السلام).) said: Woe to you, I am only a servant (subordinate) of the servants of Muhammad. (Al-Kafi, vol. 1, p. 89) this honorable narration is used that the existence of the Holy Prophet ((صلى الله عليه وآله وسلم)) has a way of being superior to the Commander of the Faithful (عليه السلام). And this superiority is not just a worldly superiority. Because Ali (عليه السلام) introduces himself as Abd Nabi Akram ((صلى الله عليه وآله وسلم)). And it is clear that the meaning of this being a slave is not its worldly meaning. Rather, the meaning is that the existence of the Prophet ((صلى الله عليه وآله وسلم)) is a mediator of the grace of the Lord of the Worlds towards Ali (عليه السلام). On the authority of the Commander of the Faithful, peace be upon him, he said that Allah created the light of Muhammad, peace and blessings be upon him, before the creation for fourteen thousand years « عَنْ أَمِیرِ الْمُؤْمِنِینَ ع أَنَّهُ قَالَ إِنَّ اللَّهَ خَلَقَ نُورَ مُحَمَّدٍ ص قَبْلَ الْمَخْلُوقَاتِ بِأَرْبَعَةَ عَشَرَ أَلْفَ سَنَةٍ وَ خَلَقَ مَعَهُ اثْنَیْ عَشَرَ حِجَاباً وَ الْمُرَادُ بِالْحُجُبِ الْأَئِمَّةُt. Imam Ali ((عليه السلام).) said: Verily, the Almighty God created the light of Muhammad forty thousand years before the creation. And along with him, he also created twelve hijabs, which means imams. (Bihar al-Anwar, vol. 25, p. 21) From this noble narration, a way of dominance is proved for the Holy Prophet ((صلى الله عليه وآله وسلم)). Because the imams (عليه السلام) have been introduced in this narration as a veil for Muhammad's light. That is, these nobles are mediators between that light and other creatures. عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ إِنَّ اللَّهَ تَبَارَکَ وَ تَعَالَى خَلَقَ نُورَ مُحَمَّدٍ مِنِ اخْتِرَاعِهِ مِنْ نُورِ عَظَمَتِهِ وَ جَلَالِهِ وَ هُوَ نُورُ لَاهُوتِیَّتِهِ ... فَلَمَّا أَرَادَ أَنْ یَخْلُقَ مُحَمَّداً مِنْهُ قَسَمَ ذَلِکَ النُّورَ شَطْرَیْنِ فَخَلَقَ مِنَ الشَّطْرِ الْأَوَّلِ مُحَمَّداً وَ مِنَ الشَّطْرِ الْآخَرِ عَلِیَّ بْنَ أَبِی طَالِبٍ وَ لَمْ یَخْلُقْ مِنْ ذَلِکَ النُّورِ غَیْرَهُمَا : Imam Kazem ((عليه السلام).) said: Verily, Allah Almighty created the light of Muhammad ((صلى الله عليه وآله وسلم)) from the light of His greatness and glory, and that light is divine light. ... So when Allah wanted to create Muhammad ((صلى الله عليه وآله وسلم)), He divided that light into two types. He created Muhammad from the first part, and Ali from the other part, and did not create light from it other than those two. (Bihar al-Anwar, vol. 35, p. 28) This tradition is also used that the light of the Holy Prophet (S) is superior to the light of Amirul Momineen (AS); At the same time, they have a kind of unity. According to this honorable narration, the truth of the first light is for the Messenger of Allah. Then that light descends once. Therefore, it is obtained twice. From the first order the existence of the Holy Prophet ((صلى الله عليه وآله وسلم)) and from the lower order , the existence of Ali (عليه السلام). According to other narrations, the existence of Hazrat Zahra ((صلى الله عليه وآله وسلم)) and other imams were also created from the descending of this same light. Therefore, they are all from the same light, but their degrees of light are different from each other. https://www.porseman.com/article/مقام-پيامبر(ص)-مقام-امامان(ع)/1066041 point -
Quran proves Prophets are the best of creation
Eddie Mecca reacted to Ashvazdanghe for a topic
Muawiyah’s grandfather, uncles and brothers were killed by Hadrat “Ali” [AS] at the instruction of Prophet Muhammad [(صلى الله عليه وآله وسلم)]. In other word, “Muawiyah” fought prophet [(صلى الله عليه وآله وسلم)] 21 years and these guys caused the death of 70 of companions of prophet [(صلى الله عليه وآله وسلم)]. Prophet [(صلى الله عليه وآله وسلم)]’s uncle “Hamza” was killed by them and Muawiyah’s mother drew his liver out and made a necklace with it for herself. These guys couldn’t fight prophet [(صلى الله عليه وآله وسلم)] but since they knew that prophet [(صلى الله عليه وآله وسلم)]’s prophecy will be continued by commander of the faithful Ali [AS]’s Imamate and caliphate they waited for better opportunity. Prophet [(صلى الله عليه وآله وسلم)]’s personality has been summarized in Hadrat “Ali” [AS], prophet said several times: «عَلِی مِنِّی وَ أَنَا مِنْه» “Ali” is from me and I’m from “Ali”. There are many authentic narratives in this regard and there isn’t any doubt about it. For instance: “Ibn Athir” writes in “Asad al-GHaba fi Ma’rifat al-Sahaba” book, vol. 4, p 117 about “Yemen” army that complained from commander of the faithful Ali [AS], prophet [(صلى الله عليه وآله وسلم)] told them: «ما تریدون من علی؟ إِن عَلِیاً منی وأَنا من عَلِی» What do you want from Ali? Ali is from me and I’m from “Ali”. And it’s also written in “Musnad Ahmad bin Hanbal” book, vol. 5, p 356, Hadith No. 23062: «لاَ تَقَعْ فی علی فإنه مِنِّی وأنا منه وهو وَلِیکمْ بعدی» While this Wahhabi says in footnote: «إسناده ضعیف بهذه السیاقة» But this issue has been said in this book searched by “Ahmad Zin” who is a fair person, he says in footnote: «اسناده صحیح و أجلح الکندی موثق» I said this issue so that brainless Wahhabi experts wouldn’t say that why Master “Qazwini” didn’t read the footnote. “Al-Dhahabi” says about them: “the followers of “Ibn Taymoyyah” are all brainless and narrow minded!!” He says {Wahhabi expert}: “why didn’t he read footnote?!” what would I do? When I read footnote, he says: “invalid”, but this guy says: “authentic”; while there is only one narrative. If I don’t read narrative in the foot note, they say: why didn’t he read it. What interesting is that Mr.”Albani” says after quoting this narrative: «وإسناده حسن، رجاله ثقات رجال الشیخین غیر الأجلح، وهو ابن عبد الله الکندی، مختلف فیه، وفی " التقریب ": "صدوق شیعی"» “Albani”- Silsalat al-Hadith as-Sahiha- vol. 5, p 262 Responding those who say that he is a Shia person and why you’re practicing Shia narratives, he says: our criterion is honesty and that he’s retentive and narrative’s faith is something between him and his god and isn’t related to us. And prophet “Muhammad” [(صلى الله عليه وآله وسلم)] says: “Ali” is from me, he’s my soul. We’ve read “Mubahila” verse several times and dears saw that all even “Ibn Kathir” says that the meaning of “self” in this verse is “Ali ibn abi Talib” [AS]: (فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَکمْ وَ نِساءَنا وَ نِساءَکمْ وَ أَنْفُسَنا وَ أَنْفُسَکم) “Those who dispute with you concerning him after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie.” Sura Al-E-Imran- verse 61 https://www.valiasr-aj.com/english/shownews.php?idnews=4841 point -
Does Iran have Long Covid Specialists?
PureExistence1 reacted to Ashvazdanghe for a topic
Salam Treatment and prevention of Corona - Dr. Mohammad Fasihi, specialist in infectious and emerging diseases. https://www.aparat.com/v/HyZ1G (Full video of interview just in Farsi/Persian)1 point -
Does Iran have Long Covid Specialists?
PureExistence1 reacted to Ashvazdanghe for a topic
Salam According to the health reporter of Tasnim News Agency; Dr. Mohammad Fasihi Dastjerdi , an infectious disease specialist and traditional medicine specialist, said in the "Anarestan" "انارستان" program about the change in the behavior of the corona virus: traditional medicine explains the symptoms of the body's behavior in relation to various infections and diseases. He added: "Traditional medicine says that the disease changes in different seasons, Fasihi Dastjardi continued: Corona showed itself in spring in the form of Kawasaki, which was a kind of skin disease, and we announced at the same time that there is nothing to worry about because the virus is the same virus and only due to the change of season, it showed new symptoms. This infectious disease specialist stated: As a doctor of classical medicine, I say that the honor that we should mention in traditional medicine is that we continue to prescribe the same prescriptions that we have been prescribing since the second day of Esfand - when we encountered the first corona patients - with We use very small changes; Just because in this season, this virus gives digestive symptoms, we also prescribe digestive herbal medicines. He said: Ginger, Echinacea and hyssop are medicines that have been used in the treatment process since the beginning of the emergence of this virus, and they are still prescribed with slight changes due to the change of seasons. Fasihi noted: We gave the protocols to the Ministry of Health and obtained the ethical approval of these drugs and prescribed them to our patients. We also sent many articles to various journals that were accepted by them, but it may take years to be published. https://www.tasnimnews.com/fa/news/1399/05/25/2327574/چه-ترکیبات-گیاهی-برای-درمان-کرونا-در-طب-سنتی-استفاده-می-شود https://ofoghtv.ir/program/372000 https://membersearch.irimc.org/member/profile?id=91488cf5-9ede-4299-815b-11333410443f https://www.researchgate.net/publication/278331913_Menorrhagia_Management_in_Iranian_Traditional_Medicine https://www.wizdom.ai/author/mohammad_fasihi_dastjerdi/7e77e28213d0003 https://www.wizdom.ai/publication/10.1155/2013/606212/title/the_pomegranate_effects_on_bacteria_and_viruses_that_influence_human_health https://www.healthline.com/nutrition/echinacea Note:Be sure to consult a herbal medicine specialist before using this plant Note:Be sure to consult a herbal medicine specialist before using this plant1 point -
Does Iran have Long Covid Specialists?
PureExistence1 reacted to Quran313 for a topic
I set an appointment to do Hijamah with one of the doctoes, but they do have specialists and traditional medicine doctors. The link is nobat.ir. Call their office before setting appointment (you can call in skype or use any other program you want). Pay attention to ratings. Each doctor has rating which is good thing. Insha you'll gail your health. You can also ask your husband to ask his friends/family for best specialist or traditional medicine doctors.1 point -
ChatGPT - post answers you get here [Official Thread]
Ashvazdanghe reacted to Haji 2003 for a topic
Would Britain have been able to stand up to Nazi Germany, if it had not had the benefit of ruling India for 200 years? In the conversation that follows I don't give gpt4's analysis, but just the conclusions, to save your time reading. I asked it this: Would Britain have been able to stand up to Germany in WWII in the absence of the economic and other contributions from its Indian colony? [GPT4 Reply Starts] The contributions of British India to the war effort were substantial, and their absence would have created significant challenges for Britain in standing up to Germany during World War II. The impacts would have been felt across the economic, military, political, and strategic dimensions of the war. However, predicting specific outcomes in this scenario involves considerable uncertainty. The actual consequences would depend on a wide range of factors, including Britain's ability to adapt to the loss of Indian support, the responses of other actors, and the unfolding dynamics of the war itself. Scenario planning in this context would likely involve exploring different paths that might have emerged, each reflecting different assumptions about how Britain and its allies might have responded to the absence of support from India. [GPT4 Reply Ends] Significant challenges?? It would have been game over before it started in my opinion, so I asked: How would the above analysis differ if it also took into account the economic gains Britain had made from India over the preceding 200 years? [GPT4 Reply Starts] Considering the long-term economic gains Britain made from India over the preceding 200 years adds depth to the understanding of how Britain was able to stand up to Germany during World War II. These gains contributed to Britain's economic capital, industrial development, global trade networks, technological advancements, social structures, and political legacy. [GPT4 Reply Ends] I was getting really vexed by this stage. I honestly thought it was a foregone conclusion that without India, Britain would have been a busted flush vs. Germany. While the relationship between India and Britain may have been multifaceted and complex, nevertheless in terms of how Britain stood economically at the start of WWII would challenging Germany still have been possible without the resources contributed by India in the preceding 200 years? [GPT4 Reply Starts] The resources contributed by India over the preceding 200 years were undoubtedly a significant factor in shaping Britain's economic position at the start of World War II. Without these resources, Britain's industrial capacity, trade networks, strategic positioning, and economic resilience might have been diminished. However, determining whether challenging Germany would still have been possible is a complex question that depends on many variables. It involves considering not only the loss of resources from India but also how Britain might have adapted to this loss, how other global dynamics might have played out, and how specific wartime events might have unfolded. While it is clear that the absence of resources from India would have created significant challenges for Britain, assessing whether these challenges would have been insurmountable requires careful consideration of a wide array of historical, economic, political, and strategic factors. The scenario would likely involve exploring different paths and contingencies, recognizing the inherent uncertainty and complexity of this counterfactual analysis. [GPT4 Reply Ends] You say, "It's possible that, in the absence of resources from India, Britain might have pursued alternative strategies, investments, and alliances to compensate." Where else would Britain have found such a large market for its exports and a source of so much resource? [GPT4 Reply Starts] While it is unlikely that any single alternative source or strategy could have fully compensated for the loss of India's market and resources, Britain might have pursued a combination of these avenues to mitigate the impact. Each of these alternatives would have presented its own challenges, risks, and uncertainties, and the success of such efforts would have depended on a wide array of factors, including global economic conditions, political dynamics, technological advancements, and unforeseen events. The scenario underscores the unique and central role that India played in Britain's global economic position, especially during critical periods such as World War II. Exploring these alternative possibilities provides insights into the complexity and contingency of historical economic relationships and the intricate interplay of global forces that shaped them. [GPT4 Reply Ends] There you have it, according to gpt4, if Britain had not had access to Indian wealth it could have gotten by with the 10 sheep in Australia and a dozen Moose in Canada.1 point -
How can I stand up to the LGBT? (need advice)
Ashvazdanghe reacted to Silas for a topic
I don't think there really is any such thing as "gay people". There are people who have an inclination towards their own sex, but that is a habit, an impulse, or a temptation. It is likewise similar to people who commit adultery (zina)--is a person born an "adulterer"? every sinner wants to somehow feel justified in his sin, or to explain it away in essentialist terms: "well, I suppose I was always meant to be a gambler, a homosexual, an adulterer --nothing can change this". And in this way, he elevates his behavior to a fixed identity The Quran is clear on these matters --I don't need to point you to the relevant passages, as others here are far more qualified to do so. Think of it this way: the drug-addict lies and steals to feed his habit. He loses his wife, his money, even his house. And while he devises new schemes and justifications for continuing his habit, the one who is right with Allah merely says "maybe it is time to finally stop"?0 points -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to In Gods Name for a topic
I am not a wahhabi. I am a Shia. So i don't care about what the first 3 caliphs did.0 points -
Quran proves Prophets are the best of creation
Muslim2010 reacted to In Gods Name for a topic
Can we have a ban on mass copying and pasting? It ruins discussions when someone repeatedly comes in and just copies and pasted 10 pages of a book.0 points -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to In Gods Name for a topic
At a time of profound confusion for the Shia and many contradictory hadith floating around, where is there not a single book of fiqh tafseer or hadith from them? They had 80 years of direct access to the Imam. They were predominantly businessmen in Baghdad, and a big part of what they did was collecting wealth, and refuting other deputies who were not lawful. Other people also claimed to be deputies because they saw it as a money making scheme right? The false ones.0 points -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to In Gods Name for a topic
So the deputies of the 12th Imam were businessmen, who claimed to be the ones people needed to come and give their wealth to, as they were now tasked with receiving the Khums. Amongst them, there are no scholarly works at a time of confusion for the Shia.0 points -
Deputies of Imam Mahdi - Biography & Activities
Muslim2010 reacted to In Gods Name for a topic
The first two deputies (father and son) had the same handwritten letters. The third and fourth, can you show evidence they also produced the same handwriting? Tusi says this about the third deputy. أخبرنا جماعة ، عن أبي الحسن محمد بن أحمد بن داود القمي قال : وجدت بخط أحمد بن إبراهيم النوبختي وإملاء أبي القاسم الحسين بن روح (السفير الثالث) رضي الله عنه على ظهر كتاب فيه جوابات ومسائل أنفذت من قم [I was told by a group, from abi al-Hasan Muhammad bin Ahmad bin Dawud al-Qummi, he said: I found in the handwriting of Ahmad bin Ibrahim al-Nawbakhti, as was written by abu al-Qasim al-Husayn bin Rawh (third emissary) on the back of a book containing answers and questions from the city of Qum.] وأخبرني جماعة ، عن أبي العباس بن نوح قال : وجدت بخط محمد بن نفيس فيما كتبه بالأهواز أول كتاب ورد من أبي القاسم رضي الله عنه [I was told by a group, from abu al-`Abbas bin Nuh, he said: I found the first book that came from abu al-Qasim (third emissary) which was in the handwriting of Muhammad bin Nafis who wrote it in al-Ahwaz] What happened to the handwriting and seal?0 points -
Deputies of Imam Mahdi - Biography & Activities
Muslim2010 reacted to In Gods Name for a topic
How is this evidence? Just because someone could theoretically forge handwriting can not give you confidence that is from the Imam.0 points -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to In Gods Name for a topic
You also list a lot of the good things the deputies did. However, among the four deputies who had direct communication with the Imam. In the 80 years of minor occultation. There is not a single: -Book of Fiqh -Book of Hadith -Book of Tafseer from any of the representatives who we believe had direct access to Imam Mahdi. I argue we desperately needed that, more than managing of khums or refuting false deputies who were trying to usurp the khums. <<<>>>> Remember, Kulayni in al-Kafi has a lot of traditions modern scholars reject. Traditions promoting Tahreef. Also remember this. Tusi wrote Tahdib al ahkam and al istebesar because there were so many contradictions in our Shia hadith about Fiqh, that he sought to try to reconcile them. This is what Kulayni wrote about how confused the Shia were at the time and he came towards the end of the minor occultation: وذكرت أن أمورا قد أشكلت عليك، لا تعرف حقائقها لاختلاف الرواية فيها، وأنك تعلم أن اختلاف الرواية فيها لاختلاف عللها وأسبابها، وأنك لا تجد بحضرتك من تذاكره وتفاوضه ممن تثق بعلمه فيها "… you mentioned that matters have become confused for you. You cannot tell the truth of it (a matter) (from the falsehood) because of differences between the reports about it (a matter). You understand that differences between the reports about it (a matter) is because of differences in their (i.e. the reports’) circumstances and sources, but you do not find in your presence one whose knowledge of it (i.e. the reports) you trust – with whom you could discuss and defer to. " So for 80 years, what were these deputies doing? Where's the book of Fiqh, hadith, tafseer? Kulayni came after or towards the end of minor occultation. So for 80 years things were under major confusion.0 points -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to In Gods Name for a topic
This is just a small portion of what i found, i have made the names of the safeers in blue. I think they could fill a small book you know. Again money and who to give their collected khums features heavily. Hadith one: https://thaqalayn.net/hadith/27/1/37/3 H 247 - Informed me a group of scholars from Ja’far bin Muhammad Quluwayh and Abi Ghalib Zurari etc. from Muhammad bin Yaqub Kulaini from Ishaq bin Yaqub that he said: “I asked Muhammad bin Uthman Amari to write to the Imam a letter containing questions that were difficult for me. The Imam sent the following reply: “May the Almighty Allah keep you on guidance. You asked about those of our family and cousins. You should know that no one is related to the Almighty Allah. Anyone who denies us is not from us and his end will be same as the son of Prophet Nuh . As for the matter of my Uncle, Ja’far and his sons; it is same as the matter of the brothers of Yusuf . Barley wine is unlawful (Haraam). There is no problem in turnip extract. We only accept the monies sent by you so that you may be purified. Now whoever likes, should send it, whoever likes may not. The provision that the Almighty Allah has bestowed is better than whatever you send us. As for the reappearance and advent, it solely depends on the will of Allah and those who fix a time for it are liars. As for the saying of those who think that Imam Husain has not been slain is a kind of disbelief, denial, deviation and misguidance. But as for the problems, which will occur in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs on you, and I am Allah’s proof on them.” As for Muhammad bin Uthman Amri, may Allah be pleased with him and his father, he is trustworthy and reliable one of mine and his writing is my writing. As for Muhammad bin Ali bin Mahziyar Ahwazi, then very soon, Allah would reform his heart and remove his doubt. As for the money that you sent for me, it is not acceptable to me, except that which is pure. And the compensation for a singing girl is unlawful. As for Muhammad bin Shazan bin Naeem; he is a Shia of Ahle Bayt . As for Abul Khattab Muhammad bin Ali Zainab Ajdaa; he and all his associates are accursed and you don’t cultivate the company of those who harbor their belief; and my forefathers and I are aloof from them. As for those who are in possession of our funds, in such a way that they consider them lawful for themselves and spend them; they have in fact devoured (Hell) Fire. As for Khums, it is lawful for our Shia till the time of reappearance, so far as their children are pure and not involved in sinful activities. As for the funds that are sent to us and after which they fell into doubts and became regretful of having paid to us, then anyone who wants, we would return to him and we are not needful of the money of those who harbor doubt with regard to Allah. As for the cause of occultation, the Almighty Allah has said: “O you who believe! Do not put questions about things, which if declared to you may trouble you…” (5:101) Each of my forefathers in his time was compelled by the oath of allegiance to the tyrant ruler and when I reappear, I would not be having the allegiance of any tyrant on my neck. As for how people would benefit from me during my occultation, it is like getting benefits from the sun concealed by clouds. I am the security for folks of the earth just as stars are security for inhabitants of the heavens. Therefore, do not ask what you are not in need of and do not put yourself into undue trouble. And pray more for an early reappearance; as in it lies your success. Peace be on you, O Ishaq Ibn Yaqub and peace be on all those who follow the guidance…” Hadith two:https://thaqalayn.net/hadith/27/1/43/33 H 338 - A group of scholars narrated to us from Abu Ja’far Muhammad Ibn Ali Ibn Husain Ibn Babawayh, saying Abu Ja’far Muhammad Ibn Ali Aswad said: I used to carry religious dues procured as endowments to Abu Ja’far Muhammad Ibn Uthman Amari, which he would take from me. One day, I took some money to him. It was during his last days, two or three years prior to his demise. He ordered me to give them to Abul Qasim Ruh . I always asked Abul Qasim for receipts, so he complained to Abu Ja’far about it, and he ordered me, “Don’t insist on receipts and everything that reaches Abul Qasim is as if it reaches me.” After that, I took the dues to him and would not ask for receipts. Hadith three:https://thaqalayn.net/hadith/27/1/37/24 H 268 - Narrated to us a group of scholars from Muhammad bin Ali bin Husain bin Musa bin Babawayh that: Muhammad Ibn Ali Ibn Matil said: There was a woman called Zainab from the people of Aba. She was married to Muhammad Ibn Abdil Abi. She had three hundred dinars. She came to my uncle, Ja’far Ibn Muhammad Ibn Matil and said: “I want you to give this money to Abul Qasim Ibn Ruh.” My uncle sent me with her to translate for her. When I came to Abul Qasim, he addressed her in an eloquent tongue: “Zainab, chuna, chun bada, kulia, Junista.” It meant, “Zainab, how are you and how did you stay and what is the news of your children?” She did not need my translation. She gave the money and came back." Hadith four:https://thaqalayn.net/hadith/27/1/43/30 H 335 - Narrated to me Husain Ibn Ibrahim Qummi that: Narrated to me Abul Abbas Ahmad bin Ali bin Nuh that: Narrated to me Abu Ali Ahmad bin Ja’far bin Sufyan Bazufari that: Narrated to me Abu Abdullah Ja’far bin Muhammad Madayani, known as Ibn Qazda in the cemetery of Quraish that: “It was my practice that when I carried religious dues that were in my hands to Shaykh Abu Ja’far Muhammad Ibn Uthman Amari I would say to him something no one else said its like, This money, the amount of which is such and such, belongs to the Imam . He would say, “Yes, leave it.” I would return and say, “Tell me it belongs to the Imam.” And he would say, “Yes, it belongs to the Imam ,” and then he would take it. The last time I saw him, I went to him with four hundred dinars. I talked to him as my custom was. He said, “Take it to Husain Ibn Rauh.” I paused and said: “You will take it from me like every time.” He turned me down like a stranger to my words and said: “Go, may Allah keep you well, and give them to Husain Ibn Rauh.” As I saw anger on his face, I moved and climbed on my mount. I had gone some distance that I had doubts, so I returned and knocked on the door. The servant came and asked, “Who are you?” I told him my name. He went inside and sought permission for my entry and came back, turning me down. I said, “Go and ask permission for me. I must see him.” He went inside and told him about my return. He had gone to the women’s quarters. He came out and sat over a bunk, while his feet were on the ground. He was wearing Arabian slippers, whose beauty was due to good looks of his feet. He asked, “What prompted you to return? And why didn’t you do what I told you to?” I said: “I did not dare do what you asked me to.” He called on me as he was angry, “Go, may Allah keep you well, for I have raised Abul Qasim Husain Ibn Rauh to my position and have assigned him my chair.” I asked, “By the order of the Imam?” He said: “Go, may Allah keep you well. It is as I told you.” I did not have any option, but to leave. I went to Abul Qasim Ibn Ruh. He was in a narrow house. I related to him what had happened. He was pleased and thanked Allah, the Exalted. I gave him the dinars. I kept submitting all my religious dues to him after that. Hadith five:xhttps://thaqalayn.net/hadith/27/1/43/7 The narration is long. The two narrators say: Hasan said to Badr, “Go and bring Uthman Ibn Saeed Amari.” It was not long that Uthman entered. Our master Imam Hasan Askari said, “O Uthman go, for you are the representative and reliable and entrusted man with respect to God’s money. Take from these Yemeni gentlemen the religious dues they have brought.” Then the two narrators continue their narrative until they say: Then we all said: “O our Master, by Allah, Uthman is best of your Shia. You increased our knowledge with respect to his position in your service and that he is your representative and reliable man in God’s money.” He said: “Yes, and bear witness for me that Uthman Ibn Saeed Amari is my representative and that his son Muhammad is the representative of my son, your Mahdi.”0 points -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to In Gods Name for a topic
Some people would question two things here. Why this has gone from father to son. Why the handwriting of the letters and signature was used as proof this was from Imam Mahdi and why the letters were no longer made public for the 3rd and 4th deputies to prove it is the same handwriting. This led people to believe father and son were forging these , or it was the son himself who was writing them. Another point. Why were the deputies so occupied in struggling against false pretenders? Why was it so attractive to be a false pretender? Because a lot of people had Khums and were bringing their wealth, and some people had an incentive to lie to be the deputy and take advantage over the confusion as to whether 11th Imam had a son, and where the 12th Imam was.0 points -
Deputies of Imam Mahdi - Biography & Activities
Ashvazdanghe reacted to In Gods Name for a topic
The first deputy was an oil merchant. The question a lot of people have is, why do the deputies seem so engaged with money? Look at what you posted. What is the source of this claim that these unknown group of Shias with a lot of money met a secret messenger who guided them to Imam Mahdi? Non-Shias claim that after the death of Imam Askari , a lot of Shias did not know what to do with their Khums. There was confusion about the hidden birth of the 12th Imam. So opportunists took clear advantage of all the wealth circulating around and had every incentive to fabricate hadith and to claim to be representatives. <<<<<<<<<>>>>>>> Some more hadith about the representatives, and they seem largely preoccupied with accepting wealth in my next post.0 points -
You can not prove Imams are greater than Prophets according to Shaikh Toosi
Ashvazdanghe reacted to In Gods Name for a topic
The majority of Sunnis and Shias believe the Quran is explicit when it states it has not undergone any alteration and will not do so. Allah will protect its verses. So for someone to come and say not only are large parts of the Quran missing, several words have been taken out of a huge number of verses so as to completely change the meaning. Not only does this go against clear Quranic evidence, it also goes against the aql. I would argue no scholar has any right to arrive at the position that the Quran has been distorted and interpolated by omissions. Some scholars might argue this is not Kufr, but there is every chance this is pure Kufr on a degree far higher than anything we are discussing now. Hence i leave to Allah regarding what he will do with Majlisi and Kulayni, who not only believed in this, but promoted it. They misguided themselves and others.0 points -
You can not prove Imams are greater than Prophets according to Shaikh Toosi
Ashvazdanghe reacted to In Gods Name for a topic
I'm shia. Not A wahhabi, sunni or zaidi. If i have doubts i want them addressed so i can then get closer to the truth.0 points
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