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Orion

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  1. ^^ Akhi, let me try to explain the situation again. -The true "Ulul Amr" in verse 4:59 are the Infallible Ahlul Bait (as). Period. -The first 3 "rightly guided caliphs", their commanders or "religious scholars" are not "Ulul Amr" simply because they were not qualified nor appointed by any true "Ulul Amr". is that clear so far. Now lets say one of the true "Ulul Amrs" i.e. the Infallible Ahlul Bait Imam (as). tells you that I appoint such and such non-masoom person (Mr. A) authority over you so obey him. ^^ now in the above situation: -Will Mr. A (a non-masoom person) automatically become "Ulul Amr"? The answer is no. -If not, than what authority will they have? and why should they be obeyed? If Infallible Imam (as) has given them authority in certain matters, than they must be obeyed in those matters. Obeying them would be obeying the Infallible Imam (as). And obeying Infallible Imam (as) is obeying Prophet (S). And obeying Prophet (S) is obeying Allah. So in summery, Our qualified Scholars are not Ulul Amr but their authority is derived from Ulul Amr. ^^ Actually Imam Khomeini (AR) said they have same authority in certain matters (not all). So if you look at the matter from this angle both scholars are right. Let us review what Imam Khomeini (AR) said in the link you provided: SAME AUTHORITY For example, one of the concerns that the faqih must attend to is the application of the penal provisions of Islam. Can there be any distinction in this respect between the Most Noble Messenger (s), the Imams, and the faqih? Will the faqih inflict fewer lashes because his rank is lower? Now, the penalty for the fornicator is one hundred lashes. If the Prophet (s) applies the penalty, is he to inflict one hundred fifty lashes, the Commander of the Faithful (‘a) one hundred, and, the faqih fifty? The ruler supervises the executive power and has the duty of implementing God’s laws; it makes no difference if he is the Most Noble Messenger (s), the Commander of the Faithful (‘a) or the representative or judge he appointed to Basrah or Kufah, or a faqih in the present age. Another one of the concerns of the Most Noble Messenger (s) and the Commander of the Faithful (‘a) was the levying of taxes—khums, zakat, jizyah and kharaj on taxable lands. Now when the Prophet (s) levied zakat, how much did he levy? One-tenth in one place and one-twentieth elsewhere? And how did the Commander of the Faithful (‘a) proceed when he became the ruler? And what now, if one of us becomes the foremost faqih of the age and is able to enforce his authority? In these matters, can there be any difference in the authority of the Most Noble Messenger (s), that of ‘Ali (‘a), and that of the faqih? Imam Khomeini explains: DIFFERENT AUTHORITY The authority that the Prophet and the Imam (‘a) had in establishing a government, executing laws, and administering affairs, exists also for the faqih. But the fuqaha do not have absolute authority in the sense of having authority over all other fuqaha; of their own time, being able to appoint or dismiss them. There is no hierarchy ranking one faqih higher than another or endowing one with more authority than another. -------- Hope things are clear now. Please feel free to ask questions if you have any, WS
  2. ^^ Well said. Ulul Amr (i.e. Infallible Imams) can give authority to non-infallibles in certain matters. And the non-infallibles can give some of this authority to other non-infallibles working under them. A good example is that Imam Ali (as) was Infallible Ulul Amr. He gave authority to Malik Ashtar (ra)who was not infallible. Similarly our Holy Imams (as) appointed qualified fuqha (again non-infallibles) as an authority over Muslims.
  3. ^^ Brother we are talking about two different terms "Ulul Amr" and "Waley Amr". The infallible Ahlul Bait Imams (as) are the "Ulul Amr", while a qualified scholar leading an Islamic state is called "Waley Amr". "Waley Amr" is the servant while "Ulul Amr" is the master. Having said that, the concept of Wilayat al-Faqih is an extension of the authority of the Holy Imams (as). Which in tern is the extension of the authority of the Prophet (S). You can call it the chain of Wilayat.
  4. These titles e.g. Yadullah dont mean that Imam Ali (as) is actually the hand 0f Allah. Rather they mean that his hands worked for Allah. He did things with his hand for the sake of Allah. Or in other words Allah used his hands to His purpose. Another title given to Imam Ali (as) is Asadullah which means "The Lion of Allah". This again reflects the bravery with which Imam Ali (as) fought for Islam. WS
  5. Eid ul Fitr day will be announced after sighting the new moon. You could contact your local Shia Islamic center for the announcement.
  6. (bismillah) Two stories regarding Ayatullah Bahjat (AR) -Someone told me that he went for ziyarat to Qom. (At that time he was having some personal problems). During his short stay in Qom, he used to offer prayers behind Ayatullah Bahjat (AR). One day some names were called and these people were asked to meet Ayatullah Bahjat (AR) after the prayers. Among them was his name along with the name of his father. He was surprised. He stood in line and met Ayatullah Bahjat (AR) who gave him some wazaif for his problems. -Someone related to me that one of his friends was a student in Qom and used to offer morning prayers behind Ayatullah Bahjat (AR). At one point he was having financial problems regarding the payment of his rent. One morning after prayers Ayatullah Bahjat (AR) turned and handed an envelope to him. Later when he opened the envelope it had money exactly the amount due for rent. May Allah bless the soul of Ayatullah Bahjat (AR) and grant him place in heaven next to that of Ahlul Bait (as). WS
  7. (bismillah) Two points as I look at such issues 1- Ilm (knowledge). One should have proper knowledge. For example, there is a well know ayat which could help you wake up in the morning at the desired time. 2-Spritual level and piety. As one worships Allah with proper antiquates and his nearness with Allah increases, one can be gifted with unusual abilities. So (in my understanding) with proper Ilm, taqwa and spirituality.....such things are possible. WS
  8. ^^ Its "could" (and not should). You can follow your own scholar or if you wish you are allowed to follow the next most knowledgeable scholar. If you wish to follow another scholar, he should be the next most knowledgeable scholar. You need to talk to Ahly Khubra scholars to find who the next most knowledgeable scholar is after Ayat. Sistani. Ahly Khubra are scholars who are familiar with different Marjas and their level of knowledge. WS
  9. Our true creator is Allah and Allah alone. -
  10. You can read the long duas in parts. Like 1/2 or 1/4 today and other parts the next day.
  11. (bismillah) Brother amiramin, Shia Majlis is open to people of all faiths. There are no restrictions. You dont need your friend to take you to your local Shia Islamic center. You can go there yourself. Go and attend their programs as an observer. If you have any questions feel free to ask on this board. We will be happy to help you out. WS
  12. Read: (bismillah) قُلْ أَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلَهِ النَّاسِ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَ النَّاسِ Say: I seek refuge with the Lord and Cherisher of Mankind, The King (or Ruler) of Mankind, The Allah (for judge) of Mankind, From the mischief of the Whisperer (of Evil), who withdraws (after his whisper), (The same) who whispers into the hearts of Mankind, Among Jinns and among men. (Quran 114:1-6)
  13. I am having the same problem. I have not been to the chat room in months. But now every time I log in the chat room, I get this message: "You have been kicked from the chat room" Can someone fix this issue. Thanks.
  14. Read through my post # 26. I have already explained what is meant by the words "committed a mistake" in the quote from Allamah Tabatabai (AR) above. Mistake here means nothing other than Tark al-Awla ترك الأولى i.e. leaving the most appropriate option/behavior. So, I have the same view as Allamah Tabatabai (AR) on this issue. Now seriously, if you still cant understand........ you have a problem.
  15. (bismillah) During the transitional period between the reign of Bani Ummayah and Bani Abbas there was a period of relative calm for Shias. Once the Umayyad government became week our 6th Imam, Imam Jafar as Sadiq (as) had the opportunity to establish a proper school (madarasa) in the city of Madinah where he taught students. At one time, 4 thousand scholars, commentators of the Quran, historians, and philosophers attended his classes. These students traveled far and wide to propagate the authentic teachings of Quran, Prophet (S) and his Ahlul bait (as) to the masses. Since Imam Jafar as Sadiq (as) was their teacher Shias came to be known as the followers of Jafari school. WS
  16. ^^ Wrong! Allah says: "Whoever obeys the Messenger, he indeed obeys Allah." (Quran 4:80) "And whatever the Messenger gives you, take it; and from whatever he forbids you, keep back." (Quran 59:7) For a Prophet there is no distinction b/w religious and non-religious matters. The whole life of a Prophet is a religious matter. Everything they say and do is religious. Every aspect of their life is an example for us. If conveying message was the only thing Allah could have conveyed it directly through his Angel or He would have sent His Books to us directly. But He chose His infallible prophets to do so. The whole idea of limiting infallibility of prophets to conveying His message is a Sunni innovation. The thing is that Prophet (S) gave several orders that some "sahabas" did not follow. Now in order to "protect" these sahaba, Some sunnis came out with this lame excuse that these orders were personal in nature given by Prophet (S) himself and not a command from God. Having said that, guidance comes from Allah. Other readers like Sis Laayla have understood the concept well.
  17. (salam) Thank you Sister. Remember me in your prayers. WS
  18. (bismillah) Readers, "Mistake" here means Adam (A) commited At-tarku 'l-awla (ترك الأولى) which means “leaving the more appropriate behaviour”. Mistake, dysobedience, being unjust to himself, asking for forgivness all in terms of not following a non-legislative command. Mistake (for prophets) = tark al-awla ترك الأولى = leaving the most approperiate option/behavoiur. There is a sale on. Your mom tells you to buy a shirt. You dont pay attention and the sale is over. Now you feel regretfull. You say sorry mom, I should have followed your recommendation and bought the shirt during the sale. This is the type of "mistake" we are talking about. And not the type of mistake in which a prophet or Imam would by mistake tell you something which is not a fact . Or tell you to do things by mistake. Commit sins or tell you to commit sins by mistake. Prophets and Imams are free of such mistakes. And this is why we follow all their words, commands and actions as if they were from Allah Himself. For more reading: The Infallibility of the Prophets in the Qur'an Title Foreword Preface Part 1 The Definition of ‘Ismah Part 2 Muslims & the Belief in ‘Ismah A. Sunni Muslims B. Shí‘a Ithna-‘Ashariyyah Muslims Part 3 Why ‘Ismah? -The 1st Verse -The 2nd Verse -The 3rd Verse Part 4 Humanism & Infallibility Part 5 The Allegorical Verses of the Qur’an -What should be done? Part 6 The Case of Adam (a.s.) -Chap. 2, vr. 30-39 -Chap. 7, vr. 19-25 -Chap. 20, vr. 116-126 -Review of Adam’s Story Part 7 The Case of Prophet Ibrahim (a.s.) -Chap. 6, vr. 75-80 -Chap. 21, vr. 62-63 -Chap. 2, vr. 260 Part 8 The Case of Prophet Musa (a.s.) -Chap. 28, vr. 15-16 Part 9 The Case of Prophet Yunus (a.s.) -Chap. 21, vr. 87-88 Part 10 The Case of Prophet Muhammad (S) -Chap. 93, vr. 7 -Chap. 48, vr. 2-3 -Chap. 80, vr. 1-10 -Chap. 66, vr. 1-12
  19. ^^ What you have focused above is the ayat quoted by Allamah Tabatabai while you have completly ignored the comment and tafsir by Allamah Tabatabai (AR) which says: "this prohibition was of advisory nature, not an order of a master to his servants; and their disobedience was not of a legislative command, they only went against an advice which was given to them in order to preserve the goodness of their condition; to maintain the felicity of their lives in the garden, safe from every type of infelicity and trouble". So it is clear to me that Adam (A) went against an advise. For example, it is advised to offer such and such "mustahab" prayers after Magrib. Naturally if we perform these advisory prayers we will benefit from them and if we dont we will not benefit from their goodness. But not offering these "mustahab" prayers is not an error since they have not been made mandatory by Allah. The best option (awla) for Adam (A) was to follow the advise and not eat from that tree. But he chose not to take that option (he left the best option, Tark e Awla). Ugly Jinn, if you understand what I have said, its ok. If you have not, than go back and read what Allamah has said. Read other tafsirs like Tafsir Namuna by Grand Ayatullah Nasir Makarim Shirazi and ponder. Due to my past experience with you and your bad behaviour, I am not interested in any further discussion with you. --------- However, if other readers have any questions I will be happy to explain (as much as I can). WS
  20. ^^ Allamah Tabatabai (AR) himself explains the "disobedience" of Prophet Adam (as) as follows: ADAM: An example of prophetic manners as they turn their faces to their Lord and pray to Him, is the prayer of Adam (a.s.) and his wife quoted by Allah: "Our Lord! We have been unjust to ourselves, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers." (7:23). This they said after they had eaten from the tree which Allah had forbidden them not to go near; of course, this prohibition was of advisory nature, not an order of a master to his servants; and their disobedience was not of a legislative command, they only went against an advice which was given to them in order to preserve the goodness of their condition; to maintain the felicity of their lives in the garden, safe from every type of infelicity and trouble. Allah had told them while cautioning them against following the Iblis: ...therefore let. him not drive you both from the garden so that you should be unhappy: Surely it is (ordained) for you that you shall not be hungry therein nor bare of clothing; and that you shall not be thirsty therein nor shall you feel the heat of the sun (20:117-9). (al-Mizan by Allamah Tabatabai) more: http://www.shiasourc...fsir-5-116-120/
  21. (bismillah) Dear Readers, If prophets and Imams make mistakes (astaghfarAllah) how would their followers know if their particular action was a command of Allah or a humanly mistake. If this was the case, atleast some of what we follow today as Prophet's "Sunnah" could very well be a mistakes!!!!!! This would put their leadership in question. Also it would go against several ayats which tell us to follow the Prophet (S). How could Allah tell us to follow a person who commits mistakes and therefore follow his mistakes. The whole Ummah could be misguided (following their mistakes). The fact is that everything that a Prophet (S) and for that matter a masoom Imam (A) say or does is in accordence with the command of Allah. Allah says in Quran about our Prophet (pbuh) : By the Star when it setteth, Your comrade erreth not, nor is deceived; Nor doth he speak of (his own) desire. (Quran, Sura an-Najm, 53:1-3) WS
  22. Congratulations for becoming a Muslim and Welcome to Shiachat. :) MashaAllah. To understand Shia Islam you can visit the most comprehansive Shia website in English. Here you will find hundreds of full text books and articles on different topics. Here is the link www.al-islam.org. Shia Islam is the true Islam. The right path to salvation. The school that still follows Islam in its true and original form. This reason is good enough for you to become Shia. There were two kinds of Sahabas. Those who remained on the path of the Prophet (pbuh) after him (may Allah bless these Sahabas (ra))....... And those sahabas who (unfortunately) went astray. Here is a hadith about them from the sunni book: Sahih Muslim Chapter No: 2, Purification (Kitab Al-Taharah) Hadith no: 480 Narrated: Abu Huraira the Messenger of Allah (may peace be upon him) said: My people would come to me on the cistern and I would drive away persons (from it) just as a person drives away other people's camels from his camels. They (the hearers) said: Apostle of Allah, would you recognize us? He replied: Yea, you would have a mark which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet me, and I would say: O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you. Regarding praying 3 times a day: Sunan An-Nasai Chapter No: 6, The Book of the Times (of Prayer) Hadith no: 603 Narrated: Ibn Abbas that the Prophet (saw) used to pray in Al-Madinah combining two prayers. joining Zuhr and Asr, and Maghrib and Isha, when there was no fear nor rain. It was said to him: “Why?” He said: “So that there would not be any hardship on his Ummah.” regarding etc, etc, try this link: A Shi'ite Encyclopedia WS
  23. (bismillah) Sinlessness of Prophets in the light of the Qur'an 'Ismah which is generally translated as "sinlessness", literally means 'protection'. The 'protection' with which we are concerned here, is of three kinds: (1) protection from error in receiving the revelation, (2) protection from error in communicating and imparting that revelation to the people, and (3) protection from sins. Sin here means any thing or action which goes against the obligatory command of Allah, and thus becomes a disgrace for the man. In other words, any word or action which is against the dictates of the servitude, homage and devoutness of man towards his Lord. 'Ismah in religious terminology, means the presence, in the man concerned, of a quality which protects him from committing any thing unlawful, any error or sin. So far as 'ismah from extraneous things (i.e. other than receiving revelation and its communication, and sins) is concerned for example, mistakes in perception by any of the five senses, or misjudging the benefit or harm of a medicine, food or other such thing, etc. - it is not relevant to this verse which we are now discussing. Anyhow, the Qur'an definitely proves that every prophet was masum (sinless, protected from mistakes,) in all the above mentioned three aspects. 'Ismah from error in receiving the revelation and in its communication to the people: The following sentences, in the verse under discussion, prove these two aspects: so Allah sent the prophets, as bearers of good tidings and as warners, and He sent down with them the book with the truth, so that it might judge between the people in that in which they had differed. And none differed about it but the very people who were given it, after clear signs had come to them, revolting among themselves; whereupon Allah guided, by His will, those who believed to the truth about which they differed. These words show that Allah sent them to bring the good tidings and to warn; and sent the book with them (and this was the "revelation"), so that they might guide the people to true belief and true deeds. This was the aim and object of Allah in appointing the prophets. And He says: errs not my Lord, nor does He forget. (20:52)It proves that Allah errs not in His action, and makes no mistakes in His affairs; when He wills a thing, He wills it in its proper way which creates the desired effect without fail; when He proceeds with a work, the result is produced without any mistake. It is as it should be, because in His hand is creation and command, and for Him is power and judgment. And He sends prophets by revealing to them the true knowledge of religion and teaching it to them and without fail it must be so; of necessity the prophets must receive and understand the revelation correctly; and He sends them to communicate that revelation to their people, and without fail it must be so; without any error or mistake they must communicate it as Allah has willed. Allah says: Surely Allah attains His purpose; Allah indeed has made a measure for everything (65:3); and Allah is predominant over His affair. (12:21) Another verse which proves these two types of 'ismah is as follows: The Knower of the Unseen; so He does not reveal His secrets to any except to him whom He chooses for an apostle; for surely He makes a guard to march before him and after him, so that He may know that they have indeed delivered the messages of their Lord, and He encompasses what is with them and He takes account of everything. (72:26-28)It is clear that Allah reserves His revelation for His messengers; so He reveals His secrets to them and supports them by guarding them from in front of them and behind them; and encompasses what is with them to protect the revelation from decay and alteration, whether that alteration comes from Satan or others; and it is done to make sure that they have indeed correctly delivered the messages of their Lord. Another verse reports the words of the angels of revelation: and we do not come down but by the command of your Lord; His is whatever is before us and whatever is behind us and whatever is between these; and your Lord is not forgetful. (19:64)These verses prove that the revelation right from. the start of its descent, to its reaching down to the prophets and up to its communication and delivery to the people is duly protected and guarded against change and alteration, from whatever source it might come. These two verses prove the 'ismah of the prophets in receiving and delivering the revelation only; but they may also be used, with the addition of one rational premises, to prove their 'ismah from sins. For an average man, actions speaks as loudly as, if not louder than, words. If someone does a certain thing, ‑his action proves that in his eyes that work is good and lawful; it is as if he was announcing its legality and virtue in so many words. If a prophet committed a sin, while he forbade it to his people, it would mean that he was preaching two contradictory things: his action allowed a thing, while his words forbade it. Thus he would be preaching two things contradictory to each other. And preaching contradictory things is against the preaching of truth, because one order would belie and invalidate the other. One who reports two contradictory items cannot be said to be reporting the truth. Therefore, 'ismah of the prophet in delivering the message of Allah totally depends upon his 'ismah from the sins. There are many other verses which prove 'ismah of the prophets in all its aspects:‑ a- These are they whom Allah has guided; therefore, follow their guidance. (6:90)All the prophets were decidedly guided by Allah. And Allah says: and whomsoever Allah lets go astray, there is no guide for him; and whom Allah guides, there is none that can lead him astray; is not Allah Mighty, the Lord of retribution? (39:36-37)AlsoHe says: whomsoever Allah guides, he is the rightly guided one. (18:17)According to these verses those who are guided by Allah can never be led astray by any misleading agency. In other words, they are free from all misguidance; and every sin is a misguidance, as is shown by the words of Allah, Did I not enjoin on you, 0 children of Adam! that you should not worship the, Satan? Surely he is your open enemy, and that you should worship Me; this is the right way. And certainly he led astray a great multitude from among you. What! could not then understand? (36:60-62)In this verse, Allah counts every sin as going astray, a misguidance as a result of the agency of Satan; at the same time regarding it as the wor­ship of Satan. Looking at all the above verses we find that Allah guided all the prophets by His guidance. Anyone guided by Allah's guidance can never be misled, can never go astray. Every sin is a misguidance; every sin is straying from the right path. It follows that the prophets of Allah were sinless, free from every sin and protected from every mistake in receiving and delivering the revelation of Allah. b- And whoever obeys Allah and the Apostle these are with those upon whom Allah has bestowed the favors of the prophets and the truthful and the martyrs and the righteous ones; and excellent are these as companions! (4:69) Also He says: Keep us on the right path, the path of those upon whom Thou hast bestowed favors, not (the path) of those inflicted with Thy wrath, nor (of those) gone astray. (1:5-7) The prophets are described as of those upon whom Allah has bestowed His favors; and those upon whom Allah's favors have been bestowed are other than those who have gone astray. It means that the prophets never went astray. If they had commit­ted a sin, they would have gone astray (as explained above). Also, if they had committed any error or mistake in receiving or com­municating the revelation, they would have gone astray. Therefore, the two verses together prove the 'ismah of the prophet~ in all these aspects. c- These are they on whom Allah bestowed favors, of the prophets of the posterity of Adam, and of those whom We carried with Nuh, and of the posterity of Ibrahim and Israel, and of those whom We guided and chose. When the signs of the Beneficent (God) were recited to them, they fell down prostrating (in obeisance) and weeping. But there followed after them an evil generation, who neglected prayer and followed sensual desires, so they shall soon meet (the result of their) sin. (19:58-59) This verse attributes two virtues to the prophets: first, the bestowing of favors (upon whom He bestowed favors);second, guidance (whom We guided and chose). Then it goes on praising them for the highest degree of obedience, devoutness and humility before Allah. Afterwards, it condemns the unworthy following generation for their evil traits. Obviously, we see here two opposite groups: one, the praiseworthy ones deserving to be honored by Allah; the other, the condemned ones. This second group has been described as those who followed sensual desires and who will soon see the result of their sins. It clearly means that the first group, i.e. the prophets, did not follow their desires and will not be overtaken by sin. Such sincere servants of Allah could not commit any sin, even before their appointment as prophets. Had they committed any sin even before their receiving prophethood, they would have surely come under the condemnation, neglected prayer and followed sensual desires, so they shall soon meet (the result of their) sin. But, as we explained, theirs is a group of diametrically opposite to the condemned ones. This Qur'anic proof is somewhat similar to the rational proof given for the 'ismah of the prophets, which is as follows:‑ The sending of the prophets and the showing of miracles in their hands is the confirmation of their words. It means that they cannot tell a lie. Also, it is an endorsement that they have the ability to communicate the message of Allah to their people. But a man who indulges in sins and such actions as would harm a pro­ject, cannot be said to be qualified to preach the usefulness of that project or to invite the people to participate in it. Therefore, when Allah showed miracles in the hands of the prophets it not only authenticated their claim of prophethood, but also confirmed that they could not commit error in receiving ‑and delivering the divine revelation, and that they faithfully obeyed all the com­mands of Allah and desisted from all such things which were disliked by Allah. In other words, they were sinless in all its aspects. Question: All intelligent people take help, in all varieties of social needs and communications, from those who may discharge their duties to a certain extent, even if their delivery of the mes­sage or their performance in that social work is not quite perfect. What is wrong if Him sends prophets who are capable of doing His work to a certain extent, even if occasionally they indulged in sin? Reply: Men overlook such defects in their agents for one of two reasons: either they do not mind a little shortcoming and deficiency, or their Him is to get only that amount of service which the agent is qualified for. But both these alternatives are unacceptable for a divine scheme. These alternatives show the deficiency and shortcoming of not only the agents but also of the principal. Allah cannot be like us mortals. An Objection: Allah says, why should not then a company from every party from among them go forth that they may acquire (proper) understanding in religion, and that they may warn their people when they come back to them, so that they may be cautious? (9:122) Here Allah has entrusted Muslim scholars with the task of warning their people. And those scholars are not sinless. Reply: Muslim scholars (admittedly not sinless) have been allowed by this verse to communicate to their people what they have learned about religion. It does not say that Allah confirms their words of warning, nor that their words are recognized by Allah as a divine proof over people. It is this divine confirmation and recognition which is the basic characteristic of prophethood, not mere warning. (d) And We did not send any apostle but that he should be obeyed by Allah's permission . . . (4:64)The aim of sending an apostle is that he be obeyed, and the verse confines the aim to only this one thing. People should obey the apostle in both his words and actions, because preaching is done in both ways. And both these aspects of obedience are covered by Allah's permission. If an apostle erred in understanding the revelation or in its deli­very, it would still be Allah's will, according to this verse, that people should obey and follow him. But Allah only permits truth. How can His permission be related to an error or mistake? Thus, it is clear that an apostle cannot err in receiving or delivering a revelation. Likewise, if an apostle were to commit a sin, in words or actions, an impossible situation would arise. Sin is disliked by Allah, forbidden by Him. But the verse enjoins people to obey and follow their apostle. Thus that same sin would, at the same time, be for the people an act of obedience which they would be required to follow and copy. It would mean that Allah had, at one and the same time, willed it and not willed it, ordered it and forbade it; liked it and disliked it! As explained earlier, it would be an impossible order. We do not mean an order to do an im­possible work (which, some do say, can be given by Allah!); we mean that giving such an order is in itself an impossibility, because it would be, at one and the same time, an order and a non‑order, a will and non‑will, a liking and non‑liking, a praise and no praise, a condemnation and non‑condemnation!! (e) so that there may not remain any argument for people against Allah, after the apostles ... (4:165)It is clear that Allah wills to intercept the excuse which people might think of for their sins and disobedience; and that the only way of dismissing such excuse is by sending the apostles to them. The coming of the apostles could cut their excuse short only if the apostles themselves desisted from all those things which Allah does not like ‑ be it in word or action. Otherwise, people could easily give their apostles' sins and mistakes as their excuse, and that argu­ment would be valid against Allah. Therefore, if Allah had sent a non-masum apostle, He would have defeated His own purpose. Question: It is accepted that the verses prove that the prophets do not commit any mistake or sin. But this does not prove that they had 'ismah. 'Ismah, as defined by scholars, does not mean merely 'not committing any sin'; it is "a faculty which protects a man from committing any sin or mistake". Doing or not doing a work does not prove that the man concerned possesses the faculty, or characteristic, of that doing or not doing. The verses prove that they did not commit any sin; while to prove 'ismah it should be proved that they could not commit any. Answer: What is needed for proving the subject matter of this verse, is only the fact that the prophets did not commit any sin or mistake. And the questioner accepts that the verses prove it. To prove that this fact was based on a characteristic or faculty of the prophets, look up the subject of 'miracle' in the first volume. There it was shown that the verse, Surely my Lord is on the straight path (11:56), and Surely Allah attains His purpose; Allah indeed has made a measure for every thing (65:3)prove that every happening depends on a cause which brings it into being. Now in the case of a prophet, we see that all his actions throughout his life are invariably correct, proper and in obedience to Him. This firm and unchanging characteristic shows that there must be a faculty in his soul which protects him from committing any sin or mistakes, and causes all his actions to be in accordance with the commands of Allah. And that faculty is 'ismah. It is accepted that all actions of a prophet occur by his own will, as do our own actions. But his actions are always in obedience to Him, while our actions are sometimes in obedience and sometimes in disobedience. An action is said to occur by our will when it is based on our knowledge and discretion. Our actions differ in obedience and disobedience because of a difference in the knowledge and will from which they emanate. If our knowledge and will demand to fulfill the dictates of servitude by obeying the divine command, obedience comes into being. If, on the other hand, our knowledge and will prefer the pursuit of pleasure and the satisfaction of lust, then disobedience and sin occur. In short, the difference in the quality of our actions, obedience or disobedience, is caused by the difference in our knowledge and will. Had our knowledge and will remained un­changed throughout our life, all our actions would have been of one type only ‑ either a life‑long obedience to Allah, or, God forbid, an unbroken chain of sins. As the actions of a prophet are invariably. according to the dictates of piety and in obedience to Him, it follows that the knowledge and will from which his actions emanate are healthy ones, invariably good and virtuous. In other words, it is ingrained in his mind and soul that he must always serve and obey Allah. It is this firmly‑rooted knowledge which is called a faculty, characteristics or trait, like the faculty of chastity, of bravery, of justice, and so on. When we admit that a prophet always obeys Allah and never commits any sin, we accept that he possesses a spiritual quality or faculty which always keeps him on right path and protects him from sin and mistakes. And that faculty is 'ismah. Also, we have shown that a prophet does not commit any error or mistake in receiving or delivering the divine revelation. It means that he possesses a spiritual quality which protects him from such mistakes. If we say that a prophet does not have this spiritual faculty or characteristic (while it is known that he does not commit any sin or mistake) then it would mean that this unchanging habit (i.e. always following the divine command and desisting from mistake and sin) is not related to any spiritual or psychological trait of his own ‑ in other words, it is caused directly by the will of Allah, and that the prophet has no choice, option or will of his own in his actions; in short his actions are not caused by his knowledge and will. But it is already admitted that the actions of the prophet are based on his knowledge and will just like those of other human beings. 'Ismah comes from Allah; He creates in the prophet a cause from which all his actions emanate - the actions which are done by his own will and are always in obedience to Him; and that cause is the firmly-rooted-knowledge - in other words, the characteristic, trait or faculty. (Al-Mizan, by Allamah Tabatabai)
  24. Salam o Alaykum, MUT'A is something that is -made Halal by Allah, -ordered by his Prophet (SAWW), -practiced by Sahaba-e-Karam -practiced during life of Prophet (SAWW) -practiced during the Khalafat of Abu Bakr -stopped by Umar. AYAT OF MUT'A “Also (forbidden are) women already married, except those (captives and slaves) whom your right hands possess. Thus has Allâh ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations (istimta), give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allâh is Ever AllKnowing, AllWise.” Al-Quran 4, 24 (The ward used is istimta' which has the same root as mut'a.) SAHABA DID MUT'A Sahih Muslim, Book 008, Number 3243: Abdullah (b. Mas'ud) reported: We were on an expedition with Allah's Messenger (may peace be upon him) and we had no women with us. We said: Should we not have ourselves castrated? He (the Holy Prophet) forbade us to do so He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and 'Abdullah then recited this verse: 'Those who believe do not make unlawful the good things which Allah has made lawful for you, and do not transgress. Allah does not like trangressers" (al-Qur'an, v. 87). Sahih Muslim, Book 008, Number 3246: Jabir b. 'Abdullah and Salama b. al-Akwa' said: There came to us the proclaimer of Allah's Messenger (may peace be upon him) and said: Allah's Messenger (may peace be upon him) has granted you permission to benefit yourselves, i. e. to contract temporary marriage with women. Sahih Muslim, Book 008, Number 3247: Salama b. al. Akwa' and Jabir b. Abdullah reported: Allah's Messenger (may peace be upon him) came to us and permitted us to contract temporary marriage. SUNNI SHIA DIFFERENCE OF OPINION ON MUT'A The thing is that Sunni brothers say that muta was forbidden by the Prophet (SAWW). There are some hadith in their books that say that but shia believe that they are false hadith. Also there are so many hadith saying that it was forbidden by Umar. Let us look at some of them: UMAR FORBADE MUT’A Sahih Muslim, Book 008, Number 3248: Ibn Uraij reported: 'Ati' reported that jibir b. Abdullah came to perform 'Umra, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the lifetime of theHoly Prophet (may peace be upon him) and during the time of Abi! Bakr and 'Umar. Sahih Muslim, Book 008, Number 3249: Jabir b. 'Abdullah reported: We contracted temporary marriage giving a handful of (tales or flour as a dower during the lifetime of Allah's Messenger (may peace be upon him) and durnig the time of Abu Bakr until 'Umar forbade it in the case of 'Amr b. Huraith. Sahih Muslim, Book 008, Number 3250: Abu Nadra reported: While I was in the company of Jabir b. Abdullah, a person came to him and said that Ibn 'Abbas and Ibn Zubair differed on the two types of Mut'as (Tamattu' of Hajj 1846 and Tamattu' with women), whereupon Jabir said: We used to do these two during the lifetime of Allah's Messenger (may peace be upon him). Umar then forbade us to do them, and so we did not revert to them. ------------- WS
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