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In the Name of God بسم الله


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  1. having consensus on his reliability contradicts to his committing sin. not even one time , not tow times, not three times mistakes, about how many times doing invalid acts we can consider him reliable!? can you believe it! having 70 or even 90 Muta'h still reliable and trustworthy!!?
  2. Wahhabis are Kharijites in this time. Ibn Al 'abidin in his book "Radd ul Muhtar" writes, The meaning of Kharijites in our time fits to companions of Muhammad ibn 'Abd ul Wahhab that came to exist in Najd region then over came on the both Holy Shrines (Mika and Medina). They followed Hanbali sect but believed that only themselves are Muslim and whoever is opposite of their beliefs, is polytheist. Then with such an opinion they said that killing Sunnis and Sunnis scholars is permissible. Radd ul Muhtar, vol 4, p 262
  3. no evidence for your claim, and these evidences i have brought to you all are from Sunni books. if they are lies, why do you Sunnis have many lies in your books!!!!
  4. Salaam Alaukum One giant Sunni scholar had got 70 Mut'ah wives!!! Sunni brothers answer me why AbdulMalik ibn AbdulAziz ibn Al-Jurayj had got 70 Mut'ah wives!!!?? Zahabi is a giant Sunni scholar. He says, ibn Al-Jurayj is one of the most reliable Hadith reporters and we have consensus on his reliability, he died in 150 A.H. Zahabi added the most important point about him in which he had gotten 70 Mut'ah wives (temporary marriage). Mizal al-I'etidal, vol 2, p 659 Mezzi says, when he (ibn Al-Jurayj) was going to die, he had 60 Mut'ah wives, and ordered to his sons not to marry these 60 women, for they are your mothers. Tahzib Al-Kamal, vol 4, p 544. For more information: Siyarul-A'alaam Al-Nubalaa, vol 6, p.p 331,336 Could some Sunni brothers tell me if it is adultery (Zina)? If it is adultery (Zina), then why there is consensus on his reliability!!! And if it is real marriage, why do you accuse Shia??
  5. Excommunicating (Takfir) father of prophet (swa) by Ibn Taymiyyah. Ibn Taymiyyah says, the messenger of Allah is prohibited to asking forgiveness of Allah for his father and his uncle. Majmu'u al-Fatawa, v 1, p 109. However, Fakhr al-Razi said, all ancestors of Muhammad (sw) were Mslims. Tafsir al-Razi, v 13, p39. Alusi said, amongrst prophet's ancestors was no Kaffir, for he (sw) said, I was constantly transferred from the back of pure people to the womb of pure women. Tafsir Alusi, v 7, p 195. Salihi al-Shami said, whoever says the father of prophet is in the fire, he is accursed. Subul al-Huda wa al-Rishad, v 1, p 260.
  6. I did not mean that requesting directly from prophet is not worship. If we directly request from Ahlulbayt, it can be a kind of worship so that Wahabis would have right to accused Shia. What I mean is supplicating from Ahlulbayt along Allah's Will is not worship whether be from dead body or alive person. However, Wahhabis gave Fatwa in which even supplicating from dead body along Allah's Will is worship. Since Qur'anic verses and many Ahadith say that the death is not the end of life and after death everybody is alive and would talk to Allah in different ways even sinners talk to Allah to return them to the world once again to do good deed; believers praise to Allah. So generally speaking, it is possible to talk to Allah after death. Then if we supplicate to dead body in order to propounds our requests before Allah as the dead bodies i.e. Ahlulbayt have highest position before Allah and because of their highest position Allah may forgive our sins or for example give us child, why such supplication considers as worship while the word "worship" has different concept!1?
  7. Seeking the help from the prophet (swa) Salaam un Alaykum to you All borders and sisters Wahhabis say, seeking the help from the prophet (swa) is polytheism and paradise is Haraam and forbidden for polytheists. However, it was narrated from ‘Uthman bin Hunaif that a blind man came to the Prophet (ﷺ) and said: “Pray to Allah to heal me.” He said: “If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you.” He said: “Supplicate.” So he told him to perform ablution and do it well, and to pray two Rak’ah, and to say this supplication: “Allahumma inni as’aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahmah. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)”. حَدَّثَنَا أَحْمَدُ بْنُ مَنْصُورِ بْنِ سَيَّارٍ، حَدَّثَنَا عُثْمَانُ بْنُ عُمَرَ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي جَعْفَرٍ الْمَدَنِيِّ، عَنْ عُمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ، عَنْ عُثْمَانَ بْنِ حُنَيْفٍ، أَنَّ رَجُلاً، ضَرِيرَ الْبَصَرِ أَتَى النَّبِيَّ ـ صلى الله عليه وسلم ـ فَقَالَ ادْعُ اللَّهَ لِي أَنْ يُعَافِيَنِي ‏.‏ فَقَالَ ‏"‏ إِنْ شِئْتَ أَخَّرْتُ لَكَ وَهُوَ خَيْرٌ وَإِنْ شِئْتَ دَعَوْتُ ‏"‏ ‏.‏ فَقَالَ ادْعُهْ ‏.‏ فَأَمَرَهُ أَنْ يَتَوَضَّأَ فَيُحْسِنَ وُضُوءَهُ وَيُصَلِّيَ رَكْعَتَيْنِ وَيَدْعُوَ بِهَذَا الدُّعَاءِ ‏"‏ اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ نَبِيِّ الرَّحْمَةِ يَا مُحَمَّدُ إِنِّي قَدْ تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ لِتُقْضَى اللَّهُمَّ فَشَفِّعْهُ فِيَّ ‏"‏ ‏.‏ Sahih (Darussalam) English reference: vole 1, Book 5, Hadith 1385 Arabic reference: Book 5, Hadith 1448
  8. The relationship of Sprits and this world. Wahhabis denies the relation of sprits and this world so that they would say calling the prophet (sw) and righteous leads you to the polytheism. However, in authentic traditions such this relation and connection has confirmed, as Anas ibn Malik narrated from the messenger of God: "The Prophet (ﷺ) as saying: When a servant (of Allah) is placed in his grave, and his Companions depart from him, he hears the stepping sound of their shoes" عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ "‏ إِنَّ الْعَبْدَ إِذَا وُضِعَ فِي قَبْرِهِ وَتَوَلَّى عَنْهُ أَصْحَابُهُ إِنَّهُ لَيَسْمَعُ قَرْعَ نِعَالِهِمْ ‏"‏ ‏.‏ Sahih al- Bukhari, The Book of Funerals, Chapter: Leniency With Regard to Footwear Other Than Sibtiyah Sandals, H 1273, v 1, p 448. Link: http://www.sunnah.com/nasai/21/233
  9. The worship of alive people is not polytheism, but dead people!!! One of the strange Fatwas of Wahhabis is that requesting the need from dead body or unseen person or disable person is polytheism. However, such request from alive person who is able to fulfill the need is not polytheism. This criteria is one of Whhabis innovation that neither has been in Quran nor traditions. According to the wisdom, if requesting something considers as worship and polytheism, such requesting must be considered as worship of both dead and alive body; otherwise, it must not be polytheism, like prostrating that is Haraam to do it for both dead and alive body. What is your opinion, and I am wondering if there is some evidences from Quran in order that getting request from dead body is polytheism.
  10. Ibn Taymiyyah's Superstition and seeking the help from the messenger of God while under any circumstances, seeking the help from the prophet (saw) is good whether before his birth or after his, and either in this world or the next world. IstighathahOne of the superstitions of Ibn Taymiyyah that no scholar has believed in before him, is that he has denied Ahmad bin Heytemi Al-Shafi'ee, Al-Jouhar Al-Munazzam, P 148.
  11. Wahhabis say, traveling to visit the prophet's grave is Shirk and prohibited. Visitation of the prophet's grave (Ziarah) is recommended in Islam. Allamah Shirbini al_Shafiei says, Visitation of the prophet's grave is Sunnah, because the prophet said, whoever comes to visit me and no request urged him to travel except visiting me, I would be his intercessor on the Day of resurrection. (It is narrated as well in Assaha Al_Ma'thourah by Ibn Sokun) In Sahih Bukhari, Imam Bukhari narrated that prophet said, whoever beside my grave recites Salawat to me, Allah commands an angle to convey the Salawat to me and I would be his intercessor on the Day of resurrection. So the visitation of the prophet's grave is one of the best deeds and makes you closer to God. Mughni Al_Muhtaj, v2, p 238.
  12. Salaam u Alaykum dear friend, This is not the true way to understand right track. Because you want to get all your answers from Quran while Quran itself is not enough to explain all details. Generally speaking, all basic points are mentioned in the Quran but details one could refer to narrations from the prophet as Quran says, "And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought". 16/44 "[It is] so He will make clear to them [the truth of] that wherein they differ and so those who have disbelieved may know that they were liars." 16/39 "And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe." 16/64 Therefore, I respond to those basic questions and your other queries can be proved through accepting basic points or by referring to the prophet's sayings. 1. The verse that ask you to follow and obey the station of Imamah. O you who have believed, obey Allah and obey the Messenger and those in authority among you". 4/59 for more information about the meaning of Ul'il Amr refer to: http://www.shiapen.com/comprehensive/imamate/obeying-ulil-amr.html 2. The verse indicates world will not be without Caliph is "And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." 2/30 First, the indication of this verse to continuity of God's vicegerent from the perspective of Sunni Arabic literature. Arabic literature scholars point of view on this entry: A) Nahr Hadi in his book " Annahw Al-Tatbiqi" says, Ism Al-fa'il indicates to continuity. Here is the main text: Annahw Al-Tatbiqi, First Edition, v 2, p 897. "و قد أكثر النحاة في الحديث عن سبب عمل اسم الفاعل في أنّ كلا منهما يدلّ على الحدوث و التجدد و الاستمرار" B) Razi Al-Din Astarabadi says, Ism Al-Fa'il is not for the specific time rather it is generality that continuity can be understood from it. The main text: Sharh Al-Razi Alal Kafiah First Edition, v 2, p 221. و أمّا اسما الفاعل و المفعول، فعملهما في مرفوع ... جائز مطلقا، سواء كانا بمعنى الماضي أو بمعنى الحال أو بمعنى الاستقبال أو لم يكونا لأحد الأزمنة، بل كانا للإطلاق المستفاد منه الاستمرار c) Ahmad bin Qasim Al-Sabbagh Mesry (Egyptian) has a Independent article concerning "Ism Al-Fa'il" he says, the meaning of "Ism Al-Fa'il" is continuity in all times (past, present and future) رسالة في إسم الفاعل المراد به الإستمرار في جميع الأزمنة Source: Al-Risalah fi Ism Al-Fa'il d) The more important point in this relation is that if Ism Al-Fa'il isn't followed by "Al" (Alif and Lum) or isn't added to other noun, rather it comes with "Tanween", it always indicates to continuity. ان اسم الفاعل «المنوّن» يعمل النصب دائما و أنه في اساسه غير محدّد بزمن؛ لأن فيه معنى الاستمرار. Dimashqiyah, 'Afif, Khatti Muta'atharata ala Tariq Tajdid Al-Nahwe Al-Arabi, second addition, p 140. Second, the explanation of Sunni commentators on this indication. 1. Alusi in his commentary (Tafsir) says, this Khilafah forever and till the day of judgment is attributed to the perfect man. و لم تزل تلك الخلافة في الإنسان الكامل إلى قيام الساعة و ساعة القيام Al-Alusi, Rouh Al-Ma'ani fi Tafsir Al-Quran Al-Azim, first edition, v 1, p 222-223. 2. Since it has long answer, I only name the Sunni commentators with their sources. A) Muhyeddin Ibn Arabi, و جعل الإمامة في بنيه إلى يوم القيامة، فالإنسان الكامل هو المقصود الذي به عمرت الدنيا و قامت، و إذا رحل عنها زالت الدنيا، و مارت السماء، و انتثرت النجوم، و كورت الشمس، و سيرت الجبال، و عطلت العشار، و سجرت البحار، و ذهبت الدار الدنيا بآخرها، و انتقلت العمارة إلى الدار الآخرة، بانتقال الإنسان، Rahmat min Al-Rahman fi Tafsir Isharat Al-Quran, v 1, p 96 B) Isma'il Haqi Bersui, اعلم ان اللّه تعالى يحفظ العالم بالخليفة كما يحفظ الخزائن بالختم و هو القطب الذي لا يكون في كل عصر الا واحدا Al-Tafsir Rouh Al-Bayan, v 1, p 94. c) Abu Abdullah Mahammad bin Al-Ahmad Al-Ansari Al-Qurtabi, هذه الآية أصل في نصب إمام و خليفة يسمع له و يطاع، لتجتمع به الكلمة، و تنفذ به أحكام الخليفة. و لا خلاف في وجوب ذلك بين الامة و لا بين الأئمة Al-Jami'a li-Ahkam Al-Quran, v 1, p 264. And many others that I think is enough to answer that this verse indicates to continuity of God's vicegerent on the earth till the day of judgment and world is not empty of caliph. 3. Also the prophet Jesus "Isa" has not passed away ever so that world would be empty of caliph in duration of Fitrah. As Quran saye, And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. 4/157 And even though, the succession of Jesus is not mentioned in the Quran but in general Allah's Sunna is to give succession to his prophets, so that their followers might not go astray. For example after talking about giving succession to prophets in verses 84, 85 and 86 of Chapter Al-An'am, in the next verse He (Alla) added, And [some] among their fathers and their descendants and their brothers - and We chose them and We guided them to a straight path. 6/ 87 In three last verses Allah has named the successors but in this verse Allah's Suna is to choose successors with no certain name. So according to 6/ 87 the successor of Jesus surely has appointed is in this way. Furthermore, in New Testament and Islamic tradition the Jesus has appointed his successors that one of them is "Sham'un". The Gospel of John, chapter 21, No. 18-15. Refer to Ibn Athir in Al-Kamil fi Al-Tarikh 4. Indeed Allah ordered to prophet to appoint his successor at the same day of the delivering Prophecy. And warn, [O Muhammad], your closest kindred.26/214 See what Sunni scholars said about this verse. A) Tarikh Tabari, v 2, p 62. B) Ibn Abi Al-Hadid, Sharh Al-NAhjul Balaghah, v 3, p 267. Another verse about Willayah. Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].5/55 See what Sunni scholars said about this verse. A) Juwayni, Fra'id Al-Samtin, v 1, p 191. B) Siuti, Al-Dur Al-Mansur, v2, p 293-294. C) Imam Wahidi in book "Asbab Al-Nozul". D) Khatib in book "Al-Mottafiq" May Allah guide all of us to the right path.
  13. Salaam to all brothers and sisters. In Sunni scholar's idea it is permissible to building up the graves but Wahhabis would say it is haraam!!! I was wondering if there is a rational reason for this claim. Annuwi says, it is permissible for Muslim and Infidel Kaffir to testate to building up Al-Aqsa Mosque, other mosques, graves of prophets, and the graves of scholars and righteous. The more building them up, the more reviving pilgrimage and blessing. Rauzat al-Talibin, Annuwi, v5, p95, Kitab ul Wasaya, Al-Rukn ul Thani.
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