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In the Name of God بسم الله

Sunnibro

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About Sunnibro

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  1. Thank you. Are you sure it does not have any chain at all? Because i will tell this to the person who sent me that hadith and he is a shia. also, brother Nader Zaveri did not respond to my last post (maybe he didn't see it) so i want to ask you about Bihar. does it also have sunni hadiths in it?
  2. walaykum alsalaam, Thank you brother. Can you please also specify why it is not authentic. Does it not have a chain or is there any narrator/s that is not reliable? Also, I know that Bihar anwar is a collection of hadiths. But does bihar al anwar have Sunni narrations too?
  3. walaykum salam brother, i am aware that not all hadiths are reliable and that each of them should be graded. thank you for your post though. i'm particular interested in the hadith quoted above. In the sunni texts that I have come across, it seems that the Prophet had divorced her once and then took her back. Can someone please help me with the grading on the hadith quoted in OP (and otehr hadiths that have similar content perhaps)? I wish brother Abu Fatima was here. I'm coming here after a long gap and he is unregistered unfortunately. that brother was really good. Hopefully he is back again. Can some other brother help me on this? @Nader Zaveri or @Qaim ?
  4. Salam alaikum, I received this hadith..it is a shia hadith and i wanted to know if it is true. She was a widow like many other wives of the holy Prophet (saw). However due to her behaviour and antagonistic attitude towards the holy Prophet (saw) and his progeny, he divorced her. Reference: Bihar al anwar, volume 22 and page 229. This is regardinig Hafsa, the daughter of the second claiph, Umar. Can someone please tell me if the hadith is reliable according to shia or not?
  5. Fine. It can be said that these people are the prophets and the messengers sent by Allah. Our holy Prophet (saw) was sent to us with the truth. however the Quran does nto mention anywhere regarding the 12 Imams. So why should salvation of somebody depend on something that does not exists within the quran?
  6. Why is Quran not sufficient to be the guide for every people?
  7. The Quran is the Imam according to this verse: Verily, We give life to the dead, and We record that which they send before (them), and their traces and all things We have recorded with numbers (as a record) in a Clear Book. Sura Yasin: 12
  8. Do reports about washing the feet, mutawatir in Sunni books? If so, how does one reconcile between the two? Also, I'm reading soem shia reports about wudhu, can you please check these?: 1) Ali [ra] said: …. I sat for Wudhu (ablution) in front of Prophet [saww]…. and (when) I washed my feet, Prophet [saww] said to me: O Ali! do khalaal (i.e. wash inside) within the fingers, so that the fire (i.e. hell-fire) could not do khalaal. Ref: Al Istibsar, 1/66 Tahdhib-ul-Ahkaam, 1/93 2) Muhammad Baqir al-Majlisi reported in his book “Malathil akhyar” (1/376-377, Sayyyed Mahdi ar-Raji) from Imam Abu Abdullah (alaihi salam), that he was teaching his companions proper way of ablution, and he said: If (during the minor ablution) you forgot to wipe your head till you have (already) washed your legs, then in this case, wipe your head, and then wash your legs. It seems this report no. 2 is reliable according to al-majlisi.
  9. What I'm saying is that the Quran is a bookk that the Prophet left us with, is a dominant book that according to the famous hadith, should be used as a criterion to judge other hadiths. If there exists hadiths that go against the clear text of the Quran, then those hadiths would be problematic. Because the Prophet would never utter something that goes against the text of the Quran. Using the same example of this thread i.e. wipe and wash. The Quran mentions wipe, and the hadith mention wash. Using the rule of comparing hadiths with the quran, those hadiths should be viewed as problematic. Because if we don't, then what benefit does the hadith (that says to compare other hadiths with Quran) have? It would have been futile of the Prophet to mention that. If we were to say that the Quran says X and the hadith says Y, and both of these interpretations are correct, then we are not in a position to compare Y with X. We are literally opening doors to thousands of interpretations and innovations. At least this is my understanding of it. So far in this discussion, it seems that the Quran does mention wiping of the feet, so I'm not sure as to why sunnis wash. And I'm unable to understand what brother GCF is trying to say - that wiping is washing. How can that be? Wipe is wipe; and wash is wash. Those are two differnt terms altogether with different meanings.
  10. Just a thought here: If we were to say that a narration that goes against a clear Quranic verse, then what is the benefit of the famous hadith of the Prophet when he said to compare the narration with the Quran and if it is against it, then throw it against the wall? Because then one would easily just throw his hands up and say that the Quran says one thing and the Prophet said another thing and they both are alright. So, Quran then does not become a book to compare narrations with.
  11. Even if we accept that he hid his faith, the Prophet could have had clarified after his death (abu talib's death), that he recited the shahada and was in fact a Muslim. But brother, you know better that a Shia narration cannot be used as a proof against the sunni argument. And it is authenticated by?
  12. Thank you Abu Fatima for your posts. I had read somewhere that the quran and the sunnah version of this hadith, has been narrated through 3 connected chains in sunni books and all those 3 chains are weak. Do you know about this?
  13. It could be that Abu Talib was a monotheist but not necessarily a Muslim. One has to recite the shahada to become a Muslim. All I'm syaing is that the law could be different before, that is not requiring a Muslim to conduct the marriage of somebody else. If you have some textual evidences of Abu Talib reciting the shahada, you are welcome to post here. I saw some Shia sites mentioning a few references (from Seraat Halabiyah etc.), however I do not know the authenticity of those.
  14. Well, that could have been a good argument, however I think that Ali was thus included by the Prophet in his statement due to some specific purpose or maybe it is just a linguistic issue. I think it is similar to how the Quran included prophet Isa among the descendant of prophet Nuh. (Quran 6: 84-85): 84. And We gave him Isaac and Jacob-each of them We guided. And We guided Noah previously; and from his descendants David, and Solomon, and Job, and Joseph, and Moses, and Aaron. Thus We reward the righteous. 85. And Zechariah, and John, and Jesus, and Elias-every one of them was of the upright. Please let the brother participate, may be he has some good arugments and we should listen to both sides. Is Ibn Khaldun considered to be a big scholar? His views are really audacious. He seems to be even worse than Ibn taymiyyah! He called Ahlebait deviated and innovators! I don't get it. How can that be , when the Prophet (s) according to hadith thaqalain commanded people to follow them? So, in essence, Ibn Khaldun is saying that once you follow Ahlebait, you become deviated and an innovator? I'm surprised at his statement.
  15. I was referring to quotations similar to that of Ibn Taymiyyah's. I'll read what you've posted, hhowever if you happen to have some other quotations, please share them here.
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