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  1. Book launch ceremony on Milad al-Nabi in Al -i- Muhammad mosque in Harare Translation of Dua Kumayl into Shona language which is the local language in Zimbabwe.
  2. amirhosein_88

    Ahmad al-Hasan

    Salamun alaykum. Many! He has mistakes in reciting the Qur'an and reading the narrations. He has mistakes in interpretation of some Verses and even in writing some Verses. He has mistakes in quoting and commenting on some narrations. He gas serious mistakes in historical accounts.He has various mistakes in Arabic grammar in his books and of course, many theological mistakes,
  3. Salamun alaykum. I would appreciate if you can translate the following narration into English: اجتمعت العصابة بنيسابور في أيّام أبي عبد اللّه - عليه السلام - فتذاكروا ما هم فيه من الانتظار للفرج، و قالوا: نحن نحمل في كلّ سنة إلى مولانا ما يجب علينا، و قد كثرت الكاذبة و من يدّعي هذا الأمر، فينبغي لنا أن نختار رجلا ثقة نبعثه إلى الامام ليتعرّف لنا الأمر، فاختاروا رجلا يعرف بأبي جعفر محمد بن إبراهيم النيسابوري، و دفعوا إليه ما وجب عليهم في السنة من مال و ثياب ... و جاءت الشيعة بالجزء الذي فيه المسائل [و كان] سبعين ورقة، و كلّ مسألة فيها بياض، و قد أخذوا كلّ ورقتين فحزموهما بحزائم ثلاثة، و ختموا على كلّ حزام بخاتم، و قالوا: تحمل هذا الجزء الذي معك، و تمضي إلى الامام و تدفع الجزء إليه و تبيت عنده ليلة، و عد عليه و خذه منه، فإن وجدت الخاتم بحاله لم يكسر و لم يتشعّب فاكسر عنها ختمه و انظر الجواب، فإن أجاب و لم يكسر الخواتيم فهو الامام، فادفعه إليه، و إلاّ فردّ أموالنا علينا. ... ثمّ خرجت و سألت أهل المدينة إلى من أوصى جعفر بن محمد؟ فقالوا: [إلى] ابنه الأفطح عبد اللّه. فقلت: هل يفتي؟ قالوا: نعم، فقصدته و جئت إلى باب داره، فوجدت عليها من الغلمان ما لم يوجد على باب دار أمير البلد، فأنكرت ... فدخلت ... ثمّ قال: في أيّ شيء جئت؟ قلت: في مسائل أسأل عنها و اريد الحجّ. فقال [لي] : سل عمّا تريد. فقلت: كم في المائتين من الزكاة؟ قال: خمسة دراهم. فقلت: كم في المائة؟ قال: درهمان و نصف. فقلت: حسن يا مولاي، اعيذك باللّه ما تقول في رجل قال لامرأته: أنت طالق عدد نجوم السماء؟ قال: يكفيه من رأس الجوزاء ثلاثة. فقلت: الرجل لا يحسن شيئا، فقمت و قلت: أنا أعود إلى سيّدي غدا Thank you so much in anticipation.
  4. amirhosein_88

    Ahmad al-Hasan

    any help?
  5. amirhosein_88

    Ahmad al-Hasan

    Salamun alaykum. There are many, I mean many reasons to prove him wrong. He has various kinds of mistakes regarding the Qur'an, Hadith, theology, history, jurisprudence etc.
  6. amirhosein_88

    Ahmad al-Hasan

    Salamun alaykum. I've decided to translate into English one of the Persian books criticizing Ahmad al-Hasan al-Basri. I'd like to know: Firstly, if he and his views are that famous in the West, so that to publish a book against him is necessary. Sometimes, to criticize leads to preaching! Secondly, if there are already such books in English. If yes, what are their names. Any comment is appreciated.
  7. A documentary on Lady Fatima Ma'suma (as):
  8. Salamun alaykum. There is no وَ (wa: and) or فَ (fa: then) between the Verses. So the sequence is not based on time; rather, it is based on the importance. Therefore, the Holy Qur'an is mentioned first as it is more significant than human being. It is interesting to know that عَلّمَ has been mentioned in Chapter Al-'Alaq as well but in that Chapter, the creation of human being is mentioned first: اقْرَأْ بِاسْمِ رَبِّكَ الَّذي خَلَقَ (1) Read in the Name of your Lord who created خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ (2) created man from a clinging mass. اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ (3) Read, and your Lord is the most generous, الَّذي عَلَّمَ بِالْقَلَمِ (4) who taught by the pen, عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ (5) taught man what he did not know. The reason might be the fact that in this Chapter, there is no mention of the Holy Qur'an; rather, it is about any kind of knowledge which is obtained by the pen. In this case, the creation of human being is more important. Commenting on Chapter Al-Rahman, Allamah Tabataba'i writes: و لما كان القرآن أعظم النعم قدرا و شأنا و أرفعها مكانا- لأنه كلام الله الذي يخط صراطه المستقيم و يتضمن بيان نهج السعادة التي هي غاية ما يأمله آمل و نهاية ما يسأله سائل- قدم ذكر تعليمه على سائر النعم حتى على خلق الإنس و الجن اللذين نزل القرآن لأجل تعليمهما. Al-Mizan, vol. 19 p. 94 "Since the Quran is the most important and significant blessing of Allah ... its teaching has been mentioned before other blessings even the creation of human and Jinn for whom the Qur'an was revealed".
  9. amirhosein_88

    Do you think prophets accelerated the progress of

    With due respect, I prefer to avoid "what if" questions! Imaginations and nothing more.
  10. Salamun alaykum. This is the content of a narration from Imam Sadiq: عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ مَنْ قَرَأَ إِذَا أَوَى إِلَى فِرَاشِهِ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بَرَاءَةً مِنَ الشِّرْكِ Al-Kafi, vol. 2 p. 626 Usually the narrations which talk about the virtues of the recitation of certain Chapters are explained by the scholars as referring to both reciting and acting upon the Verses. Now when the main message of this Chapter is to be away from disbelief and polytheism the effect of its recitation with contemplation is to be immune from Shirk.
  11. amirhosein_88

    Shia Mosque in Montreal

    Salamun alaykum. Welcome to SC and congratulations for your decision. The following thread is about the same question. i hope it would help:
  12. amirhosein_88

    Will we ever "see" god

    If what we mean by seeing God is seeing Him through the outer physical eye, it something totally ruled out both by the intellect and Islamic sources. The intellect: the action of seeing takes place only when things are exposed to light beams and their reflection is captured by the eye. This means that there should firstly be an external thing present and secondly it should be captured by the eye in the field of vision. Based on this we cannot see things which are behind us, whereas God is not a physical entity and He does not have the physical features of a physical being. Therefore He can not be seen with the naked eye. Islamic sources: There are verses in the Holy Quran and traditions which stipulate the impossibility of seeing God. a) The Holy Quran says: 1 - O Moses you can never see me.[1] 2 – The eyes cannot see Him.[2] b) Traditions: "God never appears before the eyes"[3] "The eyes have never seen you"[4] and “The eyes will never see him openly”[5] But if what we mean by seeing God is seeing Him through an inner witnessing and witnessing the light of the names and attributes of God in the heart, within the limits that human beings have then it is possible. Imam Ali Úáíå ÇáÓáÇã says: "Hearts can perceive Him".[6] In another tradition he says to Za'lab: "Shame on you! Eyes cannot see Him but the hearts can."[7] [1] Surah Aaraaf, Verse 143 [2] Surah Anaam, Verse 103 [3] Nahjul Balagha sermon: 49 [4] Nahjul Balagha sermon: 109 [5] Nahjul Balagha sermon: 179 [6] Nahjul Balagha sermon: 179 [7] Mizan Al Hekmat, Vol. 6, P. 190, Hadith: 12095 Source: http://www.islamquest.net/en/archive/question/fa1748
  13. amirhosein_88

    Why is Abu Huraira not trustworthy?

    Salamun alaykum. If you know Arabic you can see the book at: http://library.tebyan.net/ar/Viewer/Text/108386/1#1 Also see: http://ar.wikishia.net/view/أبو_هريرة
  14. amirhosein_88

    Why is Abu Huraira not trustworthy?

    Concerning Abu-Hurairah's life before Islam, not much information is in hand other than what he himself has said. He says that in his childhood his only playmate was a small cat, and he himself was a poor orphan who would work for others in order not to starve. In his book, Al-Ma'aref, Daynouri says he was of the Dus tribe in Yemen who was a poor orphan that moved to Madinah in the age of thirty and was one of the companions of "Saffah" there. (The companions of Saffah are those who migrated from Makkah with the Prophet (pbuh) and since they were extremely poor and had no family there, resided in the Prophet's mosque and went through a lot of hardship during that time.)[1] Abu-Hurairah himself explains that the main purpose of him embracing Islam was for his stomach to become full and be freed of poverty, nothing more.[2] He himself reports that I was always thinking about my stomach, to the extent that some Madinians would run away from me because of the fact that I would go to their house everyday for food. He considers Ja'far ibn abi-Taleb as the highest individual after the Prophet (pbuh) because of his great hospitality towards him and has some marvelous statements regarding him.[3] In his book, Thimarul-Qulub, Tha'labi says that Abu-Hurairah would dine with Mu'awiyyah and pray behind Imam Ali (as), explaining this act by saying: Muawiyyah's food is much more oily (meaning that it is much better) and delicious, while praying behind Ali is of more virtue.[4] As for Umar punishing Abu-Hurairah as a result of him forging hadiths, one must say that first of all, it is true that although Abu-Hurairah accompanied the Prophet (pbuh) for only a year and nine months, he has narrated more hadiths from him than any other of the Prophet's companions.[5] Ibn Hazm has mentioned some of his statistics in narrating, by saying that the Musnad of Buqayy by itself contains 5374 hadiths reported by Abu-Hurairah, and Bukhari has 446 by him.[6] As Bukhari has narrated, Abu-Hurairah says: "None of the sahabah have narrated from the Prophet as much as I did, other than Abdullah ibn Amr, who would write the hadiths (after hearing them), but I wouldn’t."[7] The tremendous amount of hadiths by Abu-Hurairah worried Umar, to the extent that he whipped him and told him: "Oh Aba-Hurairah, you narrate far too many hadiths from the Prophet; I'm afraid that you will lie about him." He then warned him that if he doesn’t give up narrating, he will be sent to exile from Madinah.[8] Hence, most of his narrations belong to after Umar's death because it was after him that he wasn't afraid anymore.[9] He himself would admit: "I am narrating hadiths for you that if I was to narrate at his time, would be whipped."[10] Zuhari narrates from Ibn Salmah that I heard Abu-Hurairah saying: "We weren’t able to narrate these hadiths from Rasulullah until Umar passed away. (Do you think we were able to narrate these hadiths during the time of Umar? By God, I am still frightened by his vows of whipping me on the back."[11] He has some special principles for justifing the great number of hadiths he has narrated from the Prophet (pbuh) and says: “As long as a hadith doesn’t forbid something that is halal, or doesn’t allow what is haram, there is nothing wrong in relating it to the Prophet (pbuh).” His reason for this principle are hadiths such as the one Tabrani narrates from Abu-Hurairah that the Prophet (pbuh) said: “As long as you have reached the truth and don’t allow a haram act or forbid a halal one, there is nothing wrong in relating it to me.” He also claims that he heard the Prophet (pbuh) saying: “Anyone who narrates a hadith which pleases Allah ÓÈÍÇäå æÊÚÇáì, then I have said that hadith, even though I might not have said it.”[12] This is while what has really been narrated by the Prophet (pbuh) is: “Whosoever narrates something I truly haven’t said will be in the burning Hellfire.”[13] Umar had ordered for Abu-Hurairah to be reminded of this hadith when he saw him over-doing himself in narration.[14] Abu-Hurairah and Tadlis Tadlis means for you to narrate from someone that you have been with, something that you haven’t heard from him/her, or to narrate something from a contemporary that he/she hasn’t said and imply in your way of narrating that he/she has said it.[15] It is clear that all forms of tadlis are bad and haram; it has even been referred to as the brother of lying.[16] Hadith experts say that if it is proven that a narrator has narrated using tadlis, no hadith will ever be accepted by him, even though he has only done tadlis once.[17] Daynoori and Ibn Kathir have narrated from the son of Ibn Saeed that he would say: “Fear Allah and don’t narrate hadiths for by Allah I was with Abu-Hurairah; he narrated a hadith from Rasulullah (pbuh) and one from Ka’b Ahbar, then he told some of those around us that he relates Ka’b’s hadiths to the Prophet (pbuh) and the Prophet’s to Ka’b.”[18] Hadith experts all say that Abu-Hurairah, Abadilah, Mu’awiyyah and Anas have all narrated from Ka’b Ahbar the Jew, the very person who had hypocritically become Muslim in order to trick the Muslims. Abu-Hurairah has learned the most hadiths from this person and has depended on him more than others have.[19] In reality, Ka’b has tricked him into adding superstition and imaginative material to Islam. As one can conclude from the different viewpoints on Ka’b, he has had his special ways. In his book, Tabaqatul-Huffadh, Dhahabi says: “Ka’b says: I haven’t seen anyone who hasn’t studied the Tawrah, yet is more knowledgeable than Abu-Hurairah on it.”[20] Just look at how this Jewish priest has tricked him! How can Abu-Hurairah be the most learned on the Tawrah, while he wasn’t familiar with it, and even if he was, he surely wasn’t able to read it since it is written in Hebrew, because he was an illiterate individual not even knowing Arabic literature (let alone Hebrew).[21] Bukhari narrates from Abu-Hurairah that: “The people of the book would read the Tawrah in Hebrew and explain it in Arabic for the Muslims and if I knew Hebrew, I would become one of its interpreters.”[22] Concerning him, Daynoori has written: “Since Abu-Hurairah has narrated things that none of the great Sahabas or those of his level have narrated from the Prophet (pbuh), they have accused him (of forging) and have rejected his hadiths asking how he has heard these hadiths from him, while he has never been alone with him.”[23] Daynoori says that Aisha would harshly reject him[24] and some of those who would accuse him of forgery were Umar, Uthman, Ali (as) and others. Abu-Hurairah had narrated from the Prophet (pbuh) that: “Considering women, animals and homes of bad omen is okay.” When Aisha heard of what he had said, she answered: “By the one who revealed the Quran on Abul-Qasem (meaning the holy Prophet [pbuh]), whosoever relates this hadith to the Prophet is a liar; what he has said is that during the Jahiliyyah (referring to the era of “ignorance” prior to Islam) women, animals and homes were considered of bad omen (not that the Prophet [pbuh] says that they are of bad omen).” Imam Ali (as) would say that he is the biggest liar among all people and that he is the biggest liar regarding the holy Prophet (pbuh). It has been reported that he once said: “Haddathani khalili…” (meaning that my friend (the Prophet) once told me…) Right there Imam Ali (as) stopped him, saying: “Mata kanal-nabiyyu khalilak?” (since when was the Prophet your friend?[25] Abu-Jafar Iskafi says: “Mu’awiyyah influenced a group of the sahaba and tabe’in (those who came after the Prophet and weren’t his immediate companions) to forge ugly hadiths against Ali (as). They were Abu-Hurairah, Amr ibn As and Mughayrah ibn Shu’bah of the sahaba, and Urwah ibn Zubayr of the tabe’in.[26] Concerning this specific issue, two books have been written about Abu-Hurairah: 1. Seyyid Sharaful-Din Ameli, Abu-Hurairah, pg. 136, 160 and 186. 2. Mahmoud Aburayya Misri, Shaykhul-mudhayrah Abu-Hurairah [1] Al-Shaykh Aburayya, Sheykhul-Mudhirah Abu-Hurairah, pg. 103, Al-Shaykh Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 195, Seyyid Sharafuddin Musawi Ameli, Abu-Hurairah, pg. 136. [2] Ibid. [3] Fathul-Bari, v.7, pg. 62. [4] Tha’alebi, Thimarul-Qulub fil-Mudhafi wal-Mansub, pg.76-87. [5] Mahmoud Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 200. [6] Al-Sheykh Mahmoud Aburayya, Sheykhul-Mudhayrah Abu-Hurairah, pg. 120. [7] Ibn-Hajar, Fathul-Bari, v.2, pg. 167 (He says that it has been proven that Abu-Hurairah neither would write, nor had memorized the Quran). [8] Sahih Bukhari,v.2, chapter: Bid’ul-Khalq (the beginning of creation), pg. 171, Muslim ibn Hajjaj Neishabouri, Sahih Muslim, v.1, pg. 34, Ibn Abil-Hadid al-Mu’tazeli, Sharh Nahjil-Balaghah, pg. 360, Dhahabi, Siyaru A’lamil-Nabla’, v.2, pg. 433-434, Muttaqi Hindi, Kanzul-Ummal, v.5, pg.239, hadith 4857, Imam Abu-Ja’far Iskafi, quoted from Sharh Nahjul-Hamidi, v.1, pg. 360. [9] Ibid. [10] Mahmoud Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 201. [11] Ibid. [12] Shatebi, Al-Muwafaqat, v.2, pg. 23. [13]Mahmoud Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 202. [14] Seyyid Sharafuddin Musawi Ameli, Abu-Hurairah, pg. 140. [15] Sheykh Ahmad Shakir, Sharhul-Alfiyyah lil-Suyuti, pg. 35. [16] Ibid. [17] Mahmoud Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 202-203. [18] Ibn-Kathir, al-Bidayah wal-Nihayah, v.8, pg. 109, Ibn Qutaybah Daynouri, Ta’wil Mukhtalaful-Hadith, pg. 48 and 50. [19] Mahmoud Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 207. [20] Dhahabi, Tabaqatul-Huffadh, quoted by Mahmoud Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 207. [21] Mahmoud Aburayya, Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 207. [22] Ibid. [23] Daynouri, Ta’wil Mukhtalfil-Hadith, pg. 50. [24] Ibid, pg. 48. [25] Adhwa’un alal-Sunnatil-Muhammadiyyah, pg. 204. [26] Muhammad Abduh, Sharhu Nahjil-Balaghah, v.1, pg. 358. Source: http://islamportal.net/question/did-umar-scold-and-punish-abu-hurairah-result-him-forging-hadiths‎
  15. amirhosein_88

    Site Changes

    Salamun alaykum. Ethics has no special forum while many are interested in. Why should it be merged into the forum of society? After all, main topics are individual and not social.