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In the Name of God بسم الله

Zainuu

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Zainuu last won the day on June 29

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  1. Sister @Zxqn, Salaam, There were some good days of worship that came after Ramadan. I am sorry for not checking or reminding. I just hope you took some benefit of these holy days like 25 Dhul qadda, 9 Dhul Hijjah, 18 dhul Hijja and many more. May Allah (سُبْحَانَهُ وَ تَعَالَى) bless you and protect your faith.
  2. The verse says: 'most of those' not 'all of those'. So, the absolute superiority is discarded. And humans are above 'most of' the creation definitely.
  3. I am not belittling anyone brother. But it is only and only Allah (سُبْحَانَهُ وَ تَعَالَى) who guides as is clear from a Hadith of Holy Prophet (صلى الله عليه وآله وسلم). Part of this system of guidance are prophets, Imamas, Angels and normal human beings.
  4. Nothing in this indicates some kind of inferiority 'by essence'. As I already said above, only obedience of Allah (سُبْحَانَهُ وَ تَعَالَى) is ibadat. All of what you included if under bounds of obedience, then it is ibadah. Else, it is not. This is exactly what is the purpose of every creation, even our creation. So, how much our actions match the purpose? How do you define the essence of someone?
  5. They lack the ability to disobey. Is it something inferior? I don't think so. All are created to obey. By design. Human beings disobey and there obedience is also many times mixed up with different levels of desires and objectives etc. This is something rationally acceptable.
  6. The sole reason of every creation is obedience (Ibadat) And the obedience of Angels towards Allah (سُبْحَانَهُ وَ تَعَالَى) by essence is always above the obedience of human being. We humans have a mix and mash of a lot of feelings, expressions etc. So, by essence Angels only possess the capability to obey while Human beings obey as well as disobey and are created like that.
  7. This is an absolutely wrong assumption. No where at any place I said that Ahlulbayt (عليه السلام) are Naqis. I said that the essence of the chosen ones (Panjetan) is not 'Insaan'. According to one hadith when Hazrat Habib asked Imam Hussain (عليه السلام) that, "What you were before the creation of Universe?" He said,"We were the 'form of light' (Paiker e Noor), who revolved around Arsh e Ilaahi." So, brother I don't know from where you brought that.
  8. I was unable to find the tafsir in Al Mizan for 38:75. But a Tafsir of same is present in Enlightening verses. Although, not detailed but still quite clear: https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-15/section-5-great-tiding#surah-sad-verses-75-78 But again, what's the point? Do I disagree with that? Here is the link above and the commentaries says that the 'exalted ones' in question are the beings superior to Angels. That doesn't contradict Angels proximity to Allah (سُبْحَانَهُ وَ تَعَالَى). Nor it contradicts that Angels are 'superior by essence' to human beings. Because the exalted ones are not humans but the pure ones, the chosen ones. They came on earth as Insan e Kamil but there essence is not insaan e Kamil.
  9. My argument doesn't contradict that. Humans by essence are not above Angels. Humans by potential can exceed the level of angels. Now, as for the second statement. You see that it is not an absolute superiority. I am not a hadith expert. Brother @Syed Ali Mehdi Shah Naqvi once mentioned this in a discussion that Ayatullah Khamenei considers Tafsir Imam Hasan Askari as unauthentic. Firstly, it is 'Hazrat Ibrahim (AS)' and secondly, he is Khalilullah and salutations were sent on him and his aal just like we send salutations on the Holy Prophet (صلى الله عليه وآله وسلم) and his progeny. All this is enough to be a wasilah. So, now you are even providing ranks within Imams. Holy Prophet (صلى الله عليه وآله وسلم) is the best but there is no proof whatsoever about the rankings among Imams. They all were created from the same light (Noor e Muhammadi). Belief of Raj'ah is mentioned in detail. Don't know who all will come back to life but there is a possibility of Imam Husayn (عليه السلام) (after or during reappearance).
  10. This assertion is again problematic: (Excerpts from the tafsir Al Mizan) The problem with this view is that if it were so, then the obedience of angels would not be any virtue to begin with, because they do not have the option to disobey. They are not equally disposed to obedience and disobedience. In that case the angels would not have any essential merit or value in and of themselves, because according to this view there is no merit except for obedience when disobedience is also possible. In fact, we cannot even refer to the angels as “obedient” except metaphorically, because their very essence necessitates obedience. If that were the case, then there would be no grounds for their proximity to their Lord and their acts would be devoid of any value. This is while God has assigned them a position of nearness and proximity; He has settled them in Sacred Heavens and Stations of Intimacy; and He has appointed them to be keepers of His secrets, carriers of His commands and intermediaries between Him and His creatures. Is all this based on an arbitrary decision by Him without any qualification or worth on the part of the angels? Indeed God has praised them with the loſtiest of praises where He says: Nay! they are honored servants. They do not precede Him in speech and (only) according to His commandment do they act (21:26-27), and: They do not disobey Allah in what He commands them, and do as they are commanded (66:6). He has described them as being honored [in verse 21:26] unconditioned by any condition, and has praised them for their obedience and their refusal to disobey [in verse 66:6]. He has also praised their worship and subservience to their Lord where He says: And for fear of Him they tremble (21:28); But if they are proud, yet those with your Lord glorify Him during the night and the day, and they are not tired (41:38); Surely those who are with your Lord are not too proud to serve Him, and they declare His glory and throw themselves down in humility before Him (7:206). Thus, He orders His Prophet to remember and worship Him as they [the angels] do. The fact is that having the option to either act or refrain is not a criterion of merit and virtue in obedience. This option is only indicative of moral value inasmuch as it reveals the good will and pure intention of the person. The evidence for this is that the obedience of one who has an impure spirit and an evil character is of no worth no matter how much effort he puts into purifying and perfecting his action. For example consider the acts of obedience by a hypocrite or one in whose heart is disease: Their acts are void to God and their good deeds are effaced from their book of deeds. Therefore, what gives virtue, excellence and value to the obedience of an actor is the purity of his soul, the fairness of his substance, and the sincerity in his servitude—which then manifest in refraining to disobey, choosing obey, and bearing its hardship. Given the above criterion, we should add that the essence of the angels is rooted in purity and nobility, and their actions are solely governed by humility in servitude and sincerity of intention. In these aspects they surpass the essence of mankind which is tainted by desires and mixed with anger and lust.
  11. The problem is that it is coming from Tafsir Imam Hasan Al Askari (عليه السلام) which is deemed to be fail whose authenticity is a huge cause of concern raused by many scholars. This is a flawed reasoning. You can make tawassul of Hazrat Ibrahim as well and your Dua will be answered. Hajj is from the Sunnah of Hazrat Ibrahim. Dua e Kumail is Dua e Khidhr. Fastin and Salaat all were prqctuced by the prophets as well. So, Imams (عليه السلام) have taught us the Sunnah of all the prophets, not just Prophet Muhammed (صلى الله عليه وآله وسلم). Imams of Ahlulbayt (عليه السلام) are immaculate figures. They are masoomeen, have got the minniyat of Prophet Muhammed (صلى الله عليه وآله وسلم). But Imamate in general history was even before the Imams. The havaris of Hazrat Isa (عليه السلام) were Imams afterchim to establish the laws of Islam. The 12 chiefs of Prophet Musa (عليه السلام) were also like that. We can all agree that none of them was above the prophets. We can also agree that many many Prophets themselves were Imams. Now, is still Imamate above Nabuwwat? No. Is Nabuwwat above Imamate? No. They are separate from each other with a separate set of responsibility. When religious message had to be propagated, Allah sent prophets and when that had to be established on earth as rule and practice, he sent Imams. All were close ones to Allah (سُبْحَانَهُ وَ تَعَالَى). Much closer than us. So, there is no point comparing stars with stars. I see the Imamate of Imam Mehdi (عجّل الله تعالى فرجه الشريف) as an indication that he is Imam (عجّل الله تعالى فرجه الشريف) of the time and everyone in that hour has to be standing behind him. I would dare to say that even if Prophet Muhammed (صلى الله عليه وآله وسلم) came along with Jesus (عليه السلام), he would pray behind Imam Mehdi (عجّل الله تعالى فرجه الشريف). Reasons are clear. He is Imam of the age. When Imam Ali (عليه السلام) was Imam, Imam Hasan (عليه السلام) and Imam Hussain (عليه السلام) used to pray behind him. What will you say about Raj'a? Will Imam Husayn (عليه السلام) or Imam Ali (عليه السلام) who will come in the period of Imam's reappearance lead the prayers or will they stand behind Imam Mehdi (عجّل الله تعالى فرجه الشريف). Hazrat Isa (عليه السلام) will surely come back but neither as a Prophet of time, nor as an Imam. Just as a hujjat (proof) of Allah (سُبْحَانَهُ وَ تَعَالَى) which Allah (سُبْحَانَهُ وَ تَعَالَى) will send to make the evidence of haqq crystal clear without any doubt. You actually know all the answers. But the point is that this discussion will lead us no where. If we follow religion in practice, we are standing behind all of them and while we love, follow and propagate the character of Ahlulbayt (عليه السلام), we should avoid such comparisons.
  12. Okay. And then what? There essence doesn't fall into the category of human beings. What about 12 chiefs of Hazrat Musa (عليه السلام)? What about 12 hawaris of Hazrat Isa (عليه السلام)? If you need to understand why Hazrat Ibrahim (عليه السلام) was made an Imam, you can read how his life went. There are 2 different phases in the life of Hazrat Ibrahim (عليه السلام). First is the one where he propagates the message of Allah (سُبْحَانَهُ وَ تَعَالَى) in the reign of Namrood and second is when he leaves Babylon and establishes the laws in practice. Not to mention, many prophets themselves were also Imams.
  13. Though, I don't know the authenticity of this. But this is not the point of argument. The refutation I see is on Hunan being vs angels. You can't 'shift the goal post' like that. Human being is not superior to angels. As of Panjetan, there light is the first of creation and that is a completely separate case. Regarding the main topic, 'Are Imams superior to prophets' My point is that it is baseless. Do they contradict each other? Will you stop performing acts that are from Sunnah of prophets in that case? What will you gain? Further, Imamate holds separate set of responsibilities from Nabuwwat. So, they both have different scenarios to deal with.
  14. Not only Insaan e Kamil but 'best of creation' and 'khair ul bashar'. Which doesn't contradicts my description above. Plus, according to the narrations which say that Allah (سُبْحَانَهُ وَ تَعَالَى) first created the light of Holy Prophet (صلى الله عليه وآله وسلم) proves that Holy Prophet (صلى الله عليه وآله وسلم) is way more than just 'insan e Kamil'. We should accept that we humans are born out of dust and our journey is from Khaaq to Noor. Humility should be our jewel and simplicity should be our way. And complete obedience and submission to Allah (سُبْحَانَهُ وَ تَعَالَى) is our final aim (something which an angel achieves from the moment he is created)
  15. I call it mutual understanding. It is not a teacher-student relation. Like 'May I go to washroom sir.' lolz. What I mean by exercising of rights and obedience is that the consent should be there, whether spoken or unspoken.
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