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In the Name of God بسم الله


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  1. ad-Dhahabi said: Abu Maryam al-Ansari was a Rafidi AND not trustworthy. ‘Ali ibn al-Madeeni said: He used to fabricate hadith. [Mizan al-I’tidal,2 /640]. There are some Rafidi narrators who were deemed Trustworthy by Sunni Scholars.
  2. This hadith is false in both text and chain of narration. As for the chain of narration, it includes ‘Abdul-Ghaffar ibn al-Qasim, of whom ad-Dhahabi said: Abu Maryam al-Ansari was a Rafidi and not trustworthy. ‘Ali ibn al-Madeeni said: He used to fabricate hadith. [Mizan al-I’tidal,2 /640]. Fabricated as per Al-Albani. [As-Silsilah ad-Da ‘eefah, no. 4932].
  3. You, neither understand what the opponent is trying to say, nor do you understand what your own scholar clearly said in the quote that was provided to you. Let me re-quote what Shareef Murtadha said: وأما النص الخفي: فهو الذي ليس في صريحة لفظه النص بالامامة، وإنما ذلك في فحواه ومعناه، كخبر الغدير، وخبر تبوك As for hidden text: that is the one in which text there is NO CLEAR indication to Imamah, but only in content and meaning, LIKE REPORT OF GHADIR AND REPORT OF TABUK. [“Rasail” vol 1, page 339]. When the quote itself is clear and apparently Shareef Murtadha says that, the text of hadeeth ghadeer is not a clear indication(as its hidden) for Imamah BUT only in content and meaning, then its was a cheap attempt to put your misunderstanding due to incompetence in my mouth. It's a pity that, you can't even understand what your opponent is trying to say by quoting the words of Shareef Murtadha where in he admits that even though its not a clear evidence but it has evidence in its meaning, as he tried to explain. The quote from Shareef Murtadha, was just to dismantle the illusion of Shias, who think that Hadeeth al-Ghadeer is an explicit and clear evidence, even though your own scholar admits that it isn't. And know that Prophet Muhammad(pbuh) was one of the most eloquent person when delivering the religion, if Ghadeer was about some divine appointment, then Muhammad(pbuh) wouldn't made that declaration in the wordings which your own scholar admit that its not a clear indication. Just being an Arab doesn't make people competent enough to understand things. Indeed a hopeless condition.
  4. A little bit of common would help you understand this. Prophet of Allah(pbuh), his followers - (Especially) his companions.
  5. And his aal here can mean followers.
  6. The important question is that why did Aws and Khazraj as well as few Muhajirs gather at Saqifa, at that time Abu Bakr and Umar weren't around, nor did they call these groups. So why did they gather at Saqifa to appoint a Caliph, if a Caliph was already appointed over them by Allah ? And after gathering and making a claim, why did they drop that claim, even though they were the majority and were strong?
  7. Prophet(pbuh) also used to term Azwaajihi wa Dhurriyatihi(his wives and his offspring). اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the aal of Ibrahim; Thou art Praiseworthy and Glorious. (Sahih muslim #407 )
  8. Ibn Katheer quoted several weak and unreliable reports about certain verses of Quran being revealed specifically for Ali(RA), then he said: هذا لا يصح بوجه من الوجوه لضعف اسانيده ولم ينزل في علي شىء من القرآن بخصوصيته This is not correct from any way, because of the weakness of its asnad(chains), and nothing is revealed in Quran about Ali(RA) specifically. [Al bidaya wa al nihaya vol 7, page 357].
  9. ROFL. No more discussion with you. The simple question was is Imamate superior to Prophethood or not.?
  10. Bad mothers who will be in PARADISE with your father? Well this is what Ammar bin Yasir said, because he knew that this glad-tiding was given to Prophet(saws) via Wahy. Should we look, when Ali himself has judged in this matter? That too in Mutawattir hadeeth. Btw, food for thought is that, only the best ones are compared with each other. By comparing them you are indirectly proving that they were from the best ones in this Ummah,
  11. Are you talking about this Ammar bin yasir ? “On the day of the camel(jamal), Ammar [Ibn Yassir] saw a congregation, so he asked: ‘What is this?’So it was said to him: ‘A man who curses Aaishah and reviles her.’ So he(Ammar) went to him and said: ‘Shut up ! You are rebuked and you are refuted ! Do you revile the Habibah (the beloved one) of the Prophet (pbuh) ? Indeed she is his wife in Paradise”.(Hadeeth No. 1647, Fadha’il Al-Sahabah by Imam Ahmad, authenticated by Shaykh Al-Muhaddith Wasiyullah Al-’Abbas Al-Hindi ). Comment: We find that the true Shia of Ali, Ammar bin Yassir(ra) wasn’t able to tolerate Mother of believers Ayesha(as) being reviled by an evil Rafidi, He harshly rebuked him and informed him about the true status of Ayesha(as). Or this Abu Dharr? حَدَّثَنَا أَبُو عَلِيٍّ الْحُسَيْنُ بنُ عَلِيٍّ الْحَافِظُ، ثنا عَبْدَانُ الأَهْوَازِيُّ، ثنا هَارُونُ بنُ إِسْحَاقَ الْهَمْدَانِيُّ، ثنا أَبُو خَالِدٍ الأَحْمَرُ،عَنْ هِشَامِ بْنِ الْغَازِ، وَابْنِ عَجْلانَ، وَمُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ مَكْحُولٍ، عَنْ غُضَيْفِ بْنِ الْحَارِثِ، عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ، قَالَ: مَرَّ فَتًى عَلَى عُمَرَ، فَقَالَ عُمَرُ: نِعْمَ الْفَتَى، قَالَ: فَتَبِعَهُ أَبُو ذَرٍّ، فَقَالَ: يَا فَتًى اسْتَغْفِرْ لِي، فَقَالَ: يَا أَبَا ذَرٍّ أَسْتَغْفِرُ لَكَ وَأَنْتَ صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ! قَالَ: اسْتَغْفِرْ لِي، قَالَ: لا، أَوْ تُخْبِرُنِي، فَقَالَ: إِنَّكَ مَرَرْتَ عَلَى عُمَرَ رَضِيَ اللَّهُ عَنْهُ، فَقَالَ: نِعْمَ الْفَتَى، وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ: ” إِنَّ اللَّهَ جَعَلَ الْحَقَّ عَلَى لِسَانِ عُمَرَ وَقَلْبِهِ “. هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخَرِّجَاهُ بِهَذِهِ السِّيَاقَةِ [abu `Ali al-Husayn ibn `Ali al-Naysaburi (Thiqah Hafiz) -> `Abdan abu Ahmad al-Ahwazi (Thiqah Hafiz) -> Haroun ibn Ishaq al-Hamdani (Thiqah Hafiz) -> abu Khalid al-Ahmar (Saduq Qarib min al-Thiqah) -> Hisham ibn al-Ghazi bin Rabee`ah (Thiqah) & Muhammad ibn `Ajlan al-Qurashi (Saduq) & Muhammad bin Ishaq bin Yasar (Saduq Shi`ee Mudallis) -> Makhoul al-Shami (Thiqah Faqih) -> Ghudayf bin al-Harith (Tabi`ee Thiqah) From abu Dharr (ra): A young boy passed by `Umar so `Umar said: “Such a good young boy.” abu Dharr followed the boy and said: “Young lad, ask Allah to grant me his forgiveness!” The boy replied: “O aba Dharr, I ask for your forgiveness when you are the companion of the messenger of Allah (saw)!?” abu Dharr insisted and repeated his request: “Ask for my forgiveness.” so the boy refused and said: “Would you tell me why?” abu Dharr explained, he said: “You passed by `Umar may Allah be pleased with him and he said: Such a good young boy. And I had heard the messenger of Allah (saw) saying: Allah has placed the truth on `Umar’s tongue and in his heart.”(Mustadrak al-Hakim). Comment: As the reader can see, Abu Dharr(ra) the True Shia of Ali, was from those who held `Umar (ra) in the greatest esteem, he had much respect and loyalty for him, so when he saw him praise the young boy (who is Ghudayf ibn al-Harith), he hurriedly followed and asked this blessed child to make Du`a for him. Although, if we assume he was an “Imami Rafidhi”, he would have only asked `Ali (ra) as they believe he holds the keys of heaven and hell. True, i totally agree, here is another example of those who followed. we read: أبو القاسم البلخي قال سأل سائل شريك بن عبد الله بن أبي نمر فقال له : أيهما أفضل أبو بكر أو علي ؟ فقال له : أبو بكر ، فقال له السائل : أتقول هذا وأنت من الشيعة ؟ فقال : نعم إنما الشيعي من قال مثل هذا ، والله لقد رقى علي هذه الأعواد . فقال : “ألا إن خير هذه الأمة بعد نبيها أبو بكر ثم عمر ” ، أفكنا نرد قوله؟ أكنا نكذبه؟ والله ما كان كذاباً Abu al-Qassim al-Balkhi said: A questioner asked Shareek bin `Abdullah bin abi Nimr: ” Who is best, Abu Bakr or `Ali?” he replied: “Abu Bakr.” The questioner asked: “You say this and you’re from the Shia!?” He said: “Yes, a (true) Shia would only say this. By Allah `Ali said: The best of this nation after its Prophet is Abu Bakr then `Umar. Do you expect us to accuse him(Ali) of lying? By Allah he was no liar!”(Minhaj al-Sunnah al-Nabawiyyah 1/13).
  12. You have missed the gist of the question I made, where did this group fight with the apostates? {“O you who believe! Whoever from among you turns back from his religion(Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All-sufficient for His creature’s needs, All-Knower”}. (Quran 5:54). And Ironically those who fought alongside Ali, majority of them believed in Imamah of those before him.
  13. But didn't Allah say that: {“O you who believe! Whoever from among you turns back from his religion(Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All-sufficient for His creature’s needs, All-Knower”}. (Quran 5:54). Who fought these people that turned away from religion and started worshiping Abu bakr? Didn't Allah fulfil his promise Ma'azAllah? If you think that these people repented later then that's not the case we read: The classical Shia scholar al-Shareef al-Murtada (d.436 AH) says in his book “al-Shafi fil-Imamah” 3/113: ومعلوم أن جمهور أصحابه وجلهم كانوا ممن يعتقد إمامة من تقدم عليه ع وفيهم من يفضلهم على جميع الأمة [And it is known that the vast majority of his (`Ali’s) companions used to believe in the Imamah of those who preceded him (meaning the first three), and among them were those who favored them over the entire nation.]
  14. That is because the ruling there was in regards to women. But after the death of Prophet(pbuh), his wives were the most knowledgeable regarding the private life of Prophet(pbuh). That is why Sahaba used to approach them with questions. Infact, we find that Ali himself referred people to wife of Prophet(pbuh). Ali referring the questioner to `wives of Prophet: حَدَّثَنَا عَبْدُ الْأَعْلَى بْنُ عَبْدِ الْأَعْلَى ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ ، عَنْ مَعْمَرِ بْنِ أَبِي حَبِيبَةَ مَوْلَى ابْنَةِ صَفْوَانَ ، عَنْ عُبَيْدِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ ، عَنْ أَبِيهِ رِفَاعَةَ بْنِ رَافِعٍ ، قَالَ : بَيْنَا أَنَا عِنْدَ عُمَرَ بْنِ الْخَطَّابِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ : يَا أَمِيرَ الْمُؤْمِنِينَ ، هَذَا زَيْدُ بْنُ ثَابِتٍ يُفْتِي النَّاسَ فِي الْمَسْجِدِ بِرَأْيِهِ فِي الْغُسْلِ مِنَ الْجَنَابَةِ . فَقَالَ عُمَرُ : عَلَيَّ بِهِ . فَجَاءَ زَيْدٌ فَلَمَّا رَآهُ عُمَرُ قَالَ : أَيْ عَدُوَّ نَفْسِهِ ، قَدْ بَلَغْتَ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ ؟ فَقَالَ : يَا أَمِيرَ الْمُؤْمِنِينَ ، بِاللَّهِ مَا فَعَلْتُ لَكِنِّي سَمِعْتُ مِنْ أَعْمَامِي حَدِيثًا فَحَدَّثْتُ بِهِ مِنْ أَبِي أَيُّوبَ وَمِنْ أُبَيِّ بْنِ كَعْبٍ وَمِنْ رِفَاعَةَ ، فَأَقْبَلَ عُمَرُ عَلَى رِفَاعَةَ بْنِ رَافِعٍ فَقَالَ : وَقَدْ كُنْتُمْ تَفْعَلُونَ ذَلِكَ إِذَا أَصَابَ أَحَدُكُمْ مِنَ الْمَرْأَةِ ” فَأَكْسَلَ لَمْ يَغْتَسِلْ ” ؟ فَقَالَ : قَدْ كُنَّا نَفْعَلُ ذَلِكَ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمْ يَأْتِنَا مِنَ اللَّهِ فِيهِ تَحْرِيمٌ وَلَمْ يَكُنْ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهِ نَهْيٌ , قَالَ : وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعْلَمُ ذَاكَ ؟ قَالَ : لَا أَدْرِي . فَأَمَرَ عُمَرُ بِجَمْعِ الْمُهَاجِرِينَ وَالْأَنْصَارِ فَجُمِعُوا لَهُ فَشَاوَرَهُمْ فَأَشَارَ النَّاسُ ” أَنْ لَا غُسْلَ فِي ذَلِكَ إِلَّا مَا كَانَ مِنْ مُعَاذٍ وَعَلِيٍّ فَإِنَّهُمَا قَالَا : إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ ” , فَقَالَ عُمَرُ : هَذَا وَأَنْتُمْ أَصْحَابُ بَدْرٍ قَدِ اخْتَلَفْتُمْ فَمَنْ بَعْدَكُمْ أَشَدُّ اخْتِلَافًا , قَالَ : فَقَالَ عَلِيٌّ : يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ لَيْسَ أَحَدٌ أَعْلَمَ بِهَذَا مِنْ شَأْنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَزْوَاجِهِ , فَأَرْسَلَ إِلَى حَفْصَةَ فَقَالَتْ : لَا عِلْمَ لِي بِهَذَا فَأَرْسَلَ إِلَى عَائِشَةَ فَقَالَتْ : ” إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ ” , فَقَالَ عُمَرُ : ” لَا أَسْمَعُ بِرَجُلٍ فَعَلَ ذَلِكَ إِلَّا أَوْجَعْتُهُ ضَرْبًا ” . [`Ubayd bin Rifa`ah ibn Rafi`, from his father Rifa`ah bin Rafi`, that he said: While I was with `Umar bin al-Khattab, a man entered on him and said: “O Ameer al-Mu’mineen! Zayd bin Thabit is in the mosque giving the people religious Fatwas from his own opinion regarding Ghusl from Janabah.” `Umar said:”Bring him to me.” When Zayd came `Umar saw him and said: “You are an enemy of your own self! Now you’re giving people Fatwas based on your own opinions!?” Zayd replied: “O Ameer al-Mu’mineen, by Allah I did not, I only heard a Hadith from my uncles and I repeated it. From Abu Ayyub and Ubay ibn Ka`b and Rifa`ah.” So `Umar went to Rifa`ah ibn Rafi` and said: “You used to do this with your women?” He replied: “We did it in the time of the messenger (SAWS) and it did not reach us that Allah or his Prophet (SAWS) forbade it.” `Umar said: “Did the Prophet (SAWS) know about this?” He said: “I don’t know.” `Umar ordered al-Muhajirun and al-Ansar to gather and he consulted them, so they agreed that Ghusl was not obligatory except for Mu`adh and `Ali who both said: “When the circumcised part passes the circumcised part Ghusl is obligatory.” so `Umar said: “If you O righteous people of Badr have differed, then who shall I ask?” `Ali said: “O Ameer al-Mu’mineen, there is no one more knowledgeable about these matters regarding the Prophet (SAWS) than his wives.” `Umar then sent after (his daughter) Hafsa and asked, she said: “I have no knowledge of this.” then he sent after `Aisha and she said: “When the circumcised part passes the circumcised part Ghusl is obligatory.” after this `Umar would say: “If I ever hear of a man doing it, I shall make his punishment severe.”] (Sources: Musannaf ibn abi Shaybah, Sharh Ma`ani al-Athar lil-Tahawi, al-Mu`jam al-Kabeer lil-Tabarani ; Grading: Hasan bi Majmu` Turuqih.) Comment: Ali (ra) admits that those with most knowledge in some religious matters are the mothers of believers. Refer the detailed refutation given before, that's better instead of running in circles. There was a hijab between them, wherein only head was seen, you had problem with that too, when its refutation was pointed out, you jumped to the initial refuted argument.
  15. 1. Uthman ibn Affan was one of the scribes of revelation for Prophet(pbuh). 2. Expansion of the Prophet's Mosque After the Messenger of Allah built his mosque in Madinah, the Muslims would gather there to offer the five daily prayers and to Listen to the speeches of the Prophet in which he would issue commands and prohibitions, and they learned about their religion in the mosque. They would set out from the mosque for their campaigns and return to it when they came back. Hence the mosque became too small for the people, and the Prophet asked some of the Sahabah to buy the land next to the mosque so that the mosque could be expanded and made big enough to accommodate all the people. 'Who will buy the land of So and so and add it to the mosque in return for something good for him in paradise?""' 'Uthman ibn 'Affan bought it with his own money for twenty-five thousand dirhams, or for twenty thousand, then it was added to the mosque, which then became large enough to accommodate the Muslims.
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