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In the Name of God بسم الله

Ali Hadi.

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About Ali Hadi.

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    الثقلين

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  1. You're fairly accurate in literal sense. What it means is be specific about the positioning - so for example to say "he's not in this room".
  2. "So those who pray with him ensure that they are prepared for prayer"
  3. All narrators are reliable up to al-Qasim ibn Yahya - who has been given tadh`if by Ibn al-Ghada'iri, however al-Saduq did say that what he narrated (ziyarat al-Husayn) was of the greatest reliability [إنّها أصحّ الزيارات عنده رواية] - this probably prevails due to the issue of whether Dhu`afaa' Ibn al-Ghadha'iri was actually authored by him. Al-Hasan ibn Rashid is also a grey area. He was also given tadh`if by Ibn al-Ghadhai'ri but if you accept the tawthiq `aam of Tafsir al-Qummi (weak argument) then he'd be reliable.
  4. بسمه تعالى Often the answer to this question is given to be along the lines of "to prevent the bloodshed of the Muslims" and "he did not have sufficient support". I believe a sufficient reply to this would be that why did he not fight like al-Husayn عليه السلام did? And if he were to die, then so be it - he would be a shaheed and the oppressors would receive what they deserve on the day of judgement. Narrations in al-Saduq's `Ilal al-Shara'i`, I believe, distinguish the difference between the situation of Imam al-Husayn عليه السلام and Imam `Ali عليه السلام. ٨ - أخبرني علي بن حاتم قال: حدثنا أحمد بن محمد بن موسى النوفلي قال حدثنا محمد بن حماد الشاشي عن الحسين بن راشد، عن علي بن إسماعيل الميثمي قال: حدثني ربعي عن زرارة قال: قلت لأبي عبد الله " ع " ما منع أمير المؤمنين عليه السلام ان يدعو الناس إلى نفسه، قال خوفا ان يرتدوا `Ali ibn Hatim said: Ahmed ibn Muhammad ibn Musa al-Nawfali said: Muhammad ibn Hammad al-Shashee, from al-Husayn ibn Rashid, from `Ali ibn Isma`eel al-Maythamee, he said: Rab`i narrated to me from Zurarah who said: I said to Abu `Abdillah عليه السلام: What prevented Ameer al-Mu'mineen عليه السلام from calling people to himself? He said: He was afraid that they may become apostates. ١٠ - أبى رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد بن محمد ابن عيسى، عن العباس بن معروف، عن حماد بن عيسى، عن حريز، عن بريد بن معاوية، عن أبي جعفر " ع " قال: إن عليا " ع " لم يمنعه من أن يدعو الناس إلى نفسه إلا انهم ان يكونوا ضلالا لا يرجعون عن الاسلام أحب إليه من أن يدعوهم فيأبوا عليه فيصيرون كفارا كلهم. My (Saduq's) father: Sa`ad ibn `Abdillah narrated to us, he said: Ahmed ibn Muhammad ibn `Isa narrated to us, from al-`Abbas ibn Ma`roof, from Hammad ibn `Isa, from Hareez, from Burayd ibn Mu`awiyah, from Abu Ja`far عليه السلام: He abandoned calling the people unto himself so that they may be astray, but not leave Islam. That was more beloved to him than calling upon the people so that they reject him so that they may reject him all become kuffar. The second hadeeth is authentic, as said by Āsif al-Muhsini in his Mashra`at Bihar al-Anwar. The difference is that the people of the time of Imam al-Husayn were indeed disbelievers, and the only option was to fight the corruption of Yazeed. However, the people of Imam `Ali were following corrupt leaders, but out of ignorance. If he were to call upon them to support him, and then they were to reject, then they would become kuffar. Any feedback would be much appreciated.
  5. What if your wife was like the wives of Nooh and Loot عليهما السلام? As for the verses of Surat `Abasa - even if it was revealed about the Prophet صلى الله عليه و آله, which is the view of some scholars like al-Saduq رحمه الله, it is believed that it doesn't take anything away from their `ismah. Simply frowning at a blind man who interrupts you is rather forfeiting an opportunity to do good, and isn't necessarily a sin in itself.
  6. بسمه تعالى Bukhari's tadlees to cover up the sins of some of the "companions" is so obvious it's not even funny. Examples include `Umar denying the Prophet the pen and paper he wanted, Samurah ibn Jundub selling alcohol etc.
  7. بسمه تعالى That is not the question. That question is as to whether it is impermissible. The narration from Rijal al-Kashi does not state that what Amir al-Mu'mineen عليه السلام did was wrong.
  8. بسمه تعالى Why do you have such an obsession with Persians? As you will probably know each author of the six canonical Sunni books was a Persian. For that exact reason, you reject the idea of a Mehdi. Why the double standards? Your fiqhi narrations were almost completely compiled by Persians. Why does that not lead you to reject your fiqh as well? Looking at narrations with such a subjective ideology will only leave you entangled in your own cycle of ignorance and rejection.
  9. 1) No where in the Qur'an does it prohibit the punishment of burning with fire. 2) Sahih al-Bukhari is of no relevance to us, especially if it narrated by the nasibi slave of Ibn Abbas.
  10. I, and I'm sure others as well, would appreciate it if a mod/admin moved his two threads which have polluted this otherwise fine subforum.
  11. This is your problem right there. As far as I can tell you don't understand Arabic, you haven't properly studied foundational sources but you've read a few history books and all of a sudden no sect is correct but you are. You criticise hadiths saying that they were fabricated for an agenda but in reality your infallible history books are derived from hadith and contextual evidences.
  12. What your saying makes no difference. Tirmidhi, Nasa'i, Abu Dawood, and Ibn Majah all narrated from hardcore rawafidh who cursed Abu Bakr and `Umar, and pledged their allegiance to the family of the Prophet. As for the definitions of tashayyu` and rafdh, by the definition of Ibn Hajar to elevate `Ali over the first two is rafdh, and by the definition of al-Dhahabi, rafdh is the shatm and la`n and sabb of Abu Bakr and `Umar. These Shi`is and rawafidh narrate thousands of narrations in your books. As for nawasib in our books the ratio is tiny relative to the amount of Shi`i narrated content in your books. These rawafidh have been called kuffar by your `ulama. So as for one sect taking narrations of members of the other sect, you've just dug yourself a hole.
  13. Why does virtually every Sunni scholar narrate from rawafidh?
  14. بسمه تعالى Interestingly, I'm pretty sure you're the guy who would argue that we believe al-Kafi is completely mu`tabar because of the view of Hurr al-`Amili. Why the sudden change of heart? Do you just change your principles when you feel like it, or when you're backed into a corner? As for it being "careful or careless" of us to analyse the chains of narrations, rather than to just blindly accept (i.e. Bukhari and Muslim), it seems more like the former to me. Well she did launch a war against `Ali عليه السلام in which she sat on her camel and caused the death of thousands. These "reminders" have been mentioned in our books like al-Kashi's Rijal and even al-Mustadrak `ala al-Sahihayn.
  15. Relax akhi. Just an observation though - perhaps our most famous book, which is Kitab al-Kafi, has not even been half translated on that website - only the usul [vols 1 and 2]. On a general note I reiterate what Abu Tufayl said and that is, not only is the beauty of Arabic something that cannot be translated to other languages, but also the very specific meanings are sometimes very hard to translate. That's why you see some people here say "rough translation..." when they attempt to translate from Arabic to English. If you learn Arabic properly, there is not a single book which is out of your reach. You don't even need hard copies of books anymore. Just search the book in Arabic on google with "PDF" next to it and you'll find it. Although, for those who simply can't be bothered or don't have the time, the service that the brothers like Islamic Salvation and Qa'im do is invaluable.
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