Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

Cool

Advanced Member
  • Posts

    2,209
  • Joined

  • Last visited

  • Days Won

    29

Everything posted by Cool

  1. Second Evidence: (Knowledge & death by sword or by poison) "By God, my nation will kill them, but God, the Mighty and Sublime, will not grant them my intercession" Lets see this hadith: وقال صلى الله عليه وآله وسلم فيما رواه الإمام المنصور بالله عليه السلام: ((من سره أن يحيا حياتي، ويموت ميتتي، ويدخل جنة عدن التي غرسها ربي بيده، فليتول علي بن أبي طالب، وأوصياءه فهم الأولياء والأئمة من بعدي، أعطاهم الله علمي وفهمي، وهم عترتي من لحمي ودمي، إلى الله أشكو من ظالمهم من أمتي، والله لتقتلنهم أمتي لا أنالهم الله عز وجل شفاعتي)). https://alzzaidi.wordpress.com/2017/01/16/أخبار-في-فضائل-العترة-ووجوب-التمسك-بهم/ This hadith infact mentioning the عترة، the true Imams of Ahlul Bayt who are the bearers of knowledge of Prophet (صلى الله عليه وآله وسلم) and will be killed by sword or by poison. Lets see the Imams of Zaidiyyah, their cause of death as recorded in their own history books: ـــ القاسم بن إبراهيم الرسي ( ت 246ه) بقي متخفيا مطارداـ لكنه استقر في الرس قرب ذي الحليفة، وبنى لنفسه ولولده ، ومات هناك وعمره سبع وسبعون سنة. انظر: الإفادة في تاريخ الأئمة السادة، يحيى بن الحسين الهاروني، ص86، التحف شرح الزلف، للمؤيدي، ص 141 لم يُقتل القاسم قتلا كما ذكرت الراوية عن النبي صلى الله عليه وآله وسلم. 2ـــــ الحسن بن زيد بن محمد بن إسماعيل (ت 270هـ) توفي في طبرستان، لم يقتله أحد . انظر : التحف شرح الزلف، ص 154 3ـــــ الحسن بن علي الأطروش ( ت 304ه) لم يذكر أحدٌ أنه مات قتلا في الحرب أو بالسم، قال يحيى الهاروني : ( وتوفي عليه السلام بأمل في شهر شعبان سنة أربع وثلاثمائة) الإفادة، ص 113 وقال مجد الديين المؤيدي : ( وفاضت نفسه عليها السلام وهو ساجد ) التحف شرح الزالف، 178 4ـــ الإمام المرتضى محمد بن يحيى بن الحسين بن القاسم الرسي ( ت 310هـ) قام بعد ابيه في اليمن، ومات حتف أنفه دون قتل. قال يحيى بن الحسين : ( وتوفي رضي الله عنه بصعدة حرسها الله …) الإفادة، ص 115، الحدائق الوردية، ج2 ص 96، التحف شرح الزلف، 182 5ــ الناصر لدين الله أحمد بن يحيى بن الحسين بن القاسم الرسي ( ت 315هـ) مات ميتة طبيعية دون قتل أو سم . انظر ترجمته في الإفادة، ص 117، الحدائق الوردية ج2 ص ، التحف شرح الزلف، ص 188 6ــ المنصور بالله يحيى بن أحمد بن يحيى الهادي إلى الحق ( ت 366هـ) انظر : التحف شرح الزلف، ص 189 7ــــ الإمام الداعي يوسف الأكبر بن يحيى بن أحمد بن يحيى الهادي إلى الحق انظر : التحف شرح الزلف، ص 191 8ــــ الإمام المنتصر بالله محمد بن القاسم بن الإمام الناصر للحق( 365ه) انظر : التحف شرح الزلف، ص 193 9ـــــ المنصور بالله القاسم بن علي بن عبدالله ( ت 393هـ) مات حتف أنفه، قال حميد المحلي : ( ثم كانت وفاته عليه السلام اول يوم الأحد…) الحدائق الوردية، ج2 ص ، وراجع : التحف شرح الزلف ، ص 194 10ـــــ الثائر في الله جعفر بن محمد بن الحسين وابناه التاليين. التحف شرح الزلف، ص 202 11ــــ الإمام أبو الحسن المهدي بن أبي الفضل جعفر الثائر في الله ذكر مجد الدين المؤيدي أن الله توفاه في شبابه دون أن يذكر سببا لموته ــــ كما هي عادته ــــ من قتل أو سم، كما هي عادته . التحف شرح الزلف، ص 202 12ـــــ الثائر في الله أبو القاسم الحسين بن جعفر بن محمد التحف شرح الزلف، ص 202 13ـــ المؤيد بالله أحمد بن الحسين بن هارون ( ت 411هـ) عاش تسعا وسبعين سنة، ومات دون قتل. انظر : الحدائق الوردية، حميد الملحي ج2 ص 161، التحف شرح الزلف، ص 203 14ــ الناطق بالحق يحيى بن الحسين بن هارون ( ت 424هـ) قام بعد أخيه أحمد، لم يمسه قتل أو سمٌ، قال حميد المحلي : ( وأقام عليه السلام آمرا بالمعروف … حتى مضى إلى رضوان الله. وتوفي عليه السلام وهو ابن نيف وثمانين سنة، وكانت وفاته عليه السلام بالديلم سنة أربع وعشرين واربعمائة ) الحدائق الوردية، ج2 ص 185 ـــ186، وانظر : التحف شرح الزلف، ص 207 15ــــ الإمام مانكديم أحمد بن الحسين قال مجد الدين المؤيدي : ( توفي بالري سنة نيف وعشرين وأربعمائة ) التحف شرح الزلف، ص 216 16ــ أبو هاشم الحسن بن عبد الرحمن بن يحيى النفس الزكية. ( كان حيا سنة 433هـ) مات ميتة طبيعية. قال حميد المحلي : ( واقام آمرا بالمعروف الأكبر ناهيا عن الفحشاء والمنكر، حتى توفاه الله حميدا وقبضه سعيدا ) الحدائق الوردية، ج2 ص 188، وانظر : التحف شرح الزلف، ص 217 17ــ الإمام الناصر الحسين الهوسمي ( ت 472هـ) لم ينص أحد على موته مقتولا في حرب أو سم. انظر الحدائق الوردية،ج2 ص 216، والتحف شرح الزلف، ص 222 18ــــ الموفق بالله الجرجاني الحسين بن إسماعيل بن زيد ( توفي بعد العشرين والأربعمائة تقريبا ) التحف شرح الزلف، ص 223 19ــــ يحيى بن الحسين المرشد بالله الشجري ابن الموفق بالله السابق ( 479ه) التحف شرح الزلف، ص 224 20ــ الإمام أبو الرضى الكيسمي الحسيني قال حميد المحلي ولم يعش بعد الهادي عليه السلام إلا قليلا ثم قبضه الله تعالى إلى رحمته ) الحدائق الوردية، ج2 ص 224، التحف شرح الزلف، ص 224 21ــ أبو طالب الأخير يحيى بن أبي الحسين احمد ( ت 520هـ) مات حتف أنفه . الحدائق الوردية، ج2 ص 227، التحف شرح الزلف، ص230 22ــ المتوكل على الله أحمد بن سليمان ( ت 566هـ) الحدائق الوردية، ج2 270، التحف شرح الزلف، ص 233 23 ــــــ المنصور بالله عبدالله بن حمزة بن سليمان ( ت 614ه) انظر: مقدمة مجد الدين المؤيدي على كتاب الشافي للمنصور بالله، ج1 ص 23، والتحف شرح الزلف، ص 246 24ـــــ الإمام الداعي يحيى بن المحسن بن محفوظ ( ت 636هـ) التحف شرح الزلف، ص 250 25ـــــ الإمام الناصر يحيى بن محمد السراجي ( ت 696هـ) التحف شرح الزلف، ص 259 26ـــــ المنصور بالله الحسن بن بدر الدين ( ت 670ه) التحف شرح الزلف، ص 260 27ــــ الإمام المتوكل على الله المطهر بن يحيى بن المرتضى (ت 697ه) التحف شرح الزلف، ص 265 28ــــ الإمام المهدي محمد بن المطهر ( 728هـ) التحف شرح الزلف, ص 265 29ــــ الإمام الواثق المطهر بن محمد ( ت 802هـ) عاس تسعا وتسعين سنة، ولم يذكروا في تاريخه موته مقتولا أو مسموما . راجع : التحف شرح الزلف، ص 267 30ــــ المؤيد بالله يحيى بن حمزة ( ت 749هـ) التحف شرح الزلف، ص 271 @Zaidism
  2. We are not "following" him in the sense "following" someone is used. We are rather "waiting" for his appearance so that we can follow & obey him. What we are doing is obeying his commands which reached to us: وأما الحوادث الواقعة فارجعوا فيها إلى رواة حديثنا فإنهم حجتي عليكم وأنا حجة الله. http://shiaonlinelibrary.com/الكتب/1338_الاحتجاج-ج-٢/الصفحة_0?pageno=283 The world cease to exist if there is not such guide which is the misdaq of امان لأهل الارض as stated in ahadith: النجوم أمان لأهل السماء، إذا ذهبت النجوم ذهب أهل السماء ، وأهل بيتي أمان لأهل الأرض فإذا ذهب أهل بيتي ذهب أهل الأرض النجوم أمان لأهل السماء وأهل بيتي أمان لأمتي So there is infact the hujjah of Allah (سُبْحَانَهُ وَ تَعَالَى) and our presence itself is evidence of his existence. In this hadith too, the Ahlul Bayt (عليه السلام) which are the misdaq of امان, are the infallible Imams of Ahlul Bayt (عليه السلام) So Allah (سُبْحَانَهُ وَ تَعَالَى) is sitting at throne? اسْتَوَى عَلَى الْعَرْشِ means what according to Zaidiyyah? I think this is getting childish!!! Why you are demanding guidance of Imam Mehdi (عليه السلام).in the times of Imam al-Sadiq (عليه السلام) or Imam al-Kazim (عليه السلام)? Do you think Abu al-Fadhl al-Abbas (عليه السلام) superior or equal to Imam Hussain (عليه السلام)? Do you consider him as your Imam? This way simply leads you to your another corrupt understanding where you consider every syed as your leader or Imam. How many Prophets said that the are Zalim!!! ربنا ظلمنا انفسنا (Adam (عليه السلام)) اني كنت من الظالمين (Younus (عليه السلام)) When Allah (سُبْحَانَهُ وَ تَعَالَى) mentioned Imamate, He clearly said: لا ينال عهدي الظالمين The bearer of divine covenant is a perfect human being, you cannot view him doing ترك الاولى. So understand the difference please! Prophet (صلى الله عليه وآله وسلم) was Imami. He (صلى الله عليه وآله وسلم) introduced Imam al-Mehdi (عليه السلام). Let aside any of other figure for a while. He mentioned us the figure of twelve. So you have no way out. Submit yourself to the truth. So I am from the progeny of Ahlul Bayt (عليه السلام), that makes me Imam? فما لكم كيف تحكمون Why are the Sons of Imams Ismail's? Why Waqifi's etc....? And why so many Syeds become atheists? Why so many Syed doing zina? Involving in haram acts? Doing i justice to themselves and to others? After realizing all this, ask yourself "Who are Ahlul Bayt?" إنّ خليفة الله أو الإمام واسطة الفيض, فإذا انقطعت الواسطة، ذهب العالم، وإذا ذهب من الأرض زالت الأرض You learn the very first role of Imam. There is a whole chapter in Al-Kafi أن الأرض لا تخلو من حجة , better read that: http://shiaonlinelibrary.com/الكتب/1122_الكافي-الشيخ-الكليني-ج-١/الصفحة_226 Then learn the second role: إنّ الله لم يدع الأرض بغير عالم, ولولا ذلك لم يعرف الحقّ من الباطل روي عن الامام عليّ(عليه السلام)، قال: (لا تخلو الأرض من قائم لله بحجّة، إمّا ظاهراً مشهوراً, أو خائفاً مغموراً, لئلا تبطل حجج الله وبيّناته
  3. lol, collectively!!! You have a clear command to not follow sinners, liars, ghafileen, musrifeen, munafiqeen, the ones who follow their low desires, kafireen etc. You are required to follow the ones who are infallible (i.e., the ones who never separated from Quran). This clause alone (i.e., not separating from Quran) would demand the infallible entities, This confirms what was narrated by the Imamis of Zayd's saying: Jafar (عليه السلام) informed us of what is permissible and what is forbidden. جعفر ع أعلمنا بالحلال والحرام. How can Zaid be the imam of his time and the proof of God on his land, and so is Yahya after him, and there are those who are more knowledgeable than them? ملاحظة : إن رواية الجشمي التي نقلها ابن المرتضى وغيره، تبين أخذ زيد عن واصل وانكار جعفر الصادق ع تلك العقائد التي روج لها ، ودعوته واصل للتوبة، جاء في الرواية: ( فتكلم زيد بن علي ، فأغلظ لجعفر ؛ أي أنكر عليه ما قال ، وقال : ما منعك من ” اتباعه ” إلا الحسد)
  4. What is meant by tajseem? And jabr? Do you deny عين الله، يد الله، لسان الله، جنب الله etc? Do you believe in absolute freedom? Do you think that you came in this world with your own will? And you will go from here with your own will? You breathing, blinking of eyes etc all happens with your will? Infact you too believe in jabr and you too believe in what God has mentioned as His يد، عين، وجه، لسان، جنب etc. The twelver stance is quite clear about the jabr and jism. From Imam Ali (عليه السلام) to the Imam of our time (ajtf), there is a very clear stance. So any Allamah e Dahar become mujabbirah or start believing in tajseem, he simply gets out from the folds of twelver shias. And that happens with the sect famous as Younusiyyah. At the moment, your refutations returning back to you tenfold. How can you refute a thing while your concept of Imamate is corrupt. You have no idea of what Imamate is, you have no idea of divine covenant mentioned in 2:124 لا ينال عهدي الظالمين And your claim i.e., zaidiyyah is the school of Ahlul Bayt, is a self evident lie. A false claim which I am refuting by means of hadith e thaqalayn as well as Quran. On the other hand, you are refuting a Quranic concept of occultation. So by rejecting the occultation of Imam Mehdi (عليه السلام), you are also rejecting the occultation of Prophet Idris (عليه السلام), Prophet Isa bin Maryam (عليه السلام), Khidr (عليه السلام) etc... and you, out of your ignorance, denying many verses of Quran as well as concepts.
  5. You have neither any nass for this from Quran nor you have anything from hadith. This is your own invention, a bid'a. lol, We are talking about divine covenant. I can provide evidences for what has been said. The lack of knowledge of Zaidiyyah Imams is self evident for anyone who is familiar with history. By the way here is a different source for you: قال ابن المرتضى ( ت 840هـ) : ( وروي أن واصلا دخل المدينة ، ونزل على إبراهيم بن يحيى ، فتسارع إليه زيد بن علي ، وابنه يحيى بن زيد ، وعبدالله بن الحسن واخوته ومحمد بن عجلان وابو عباد الليثي، فقال جعفر بن محمد الصادق لأصحابه : قوموا بنا إليه ، فجاءه ، والقوم عنده أعني زيد بن علي ، وأصحابه ، فقال جعفر : أما بعد ، فإن الله تعالى بعث محمدا بالحق ، والبينات ، والنذر ، والآيات ، وأنزل عليه : ( وأولو الأرحام بعضهم أولى ببعض في كتاب الله) ، فنحن عترة رسول الله ، وأقرب الناس إليه ، وإنك يا واصل أتيت بأمر يفرق الكلمة ، وتطعن به على الأئمة ، وأنا أدعوكم إلى التوبة ) ومما قاله واصل في جواب الإمام حسب الرواية : ( وإنك يا جعفر وابن الأئمة شغلك حب الدنيا، فأصبحت بها كلفا، وما أتيناك إلا بدين محمد صلى الله عليه وآله … فتكلم زيد بن علي ، فأغلظ لجعفر ؛ أي أنكر عليه ما قال ، وقال : ما منعك من ” اتباعه ” إلا الحسد لنا، فتفرقوا ، قلت ــ أي ابن المرتضى ــ : روى ذلك الحاكم ، وغيره ، والله أعلم بصحتها) طبقات المعتزلة، أحمد بن يحيى بن المرتضى، ص 33 ـــ 34، وقد رواها الحاكم الجشمي كما في نقل ابن المرتضى ، فضل الإعتزال وطبقات المعتزلة، ص 239 . We will look at the character الحاكم الجشمي الزيدي somewhere in future.
  6. Let me point out the confusion which has encircled the Zaidiyyah creed from the very beginning. 1st: The hadith al-Thaqalayn refers refers to the issue of knowledge, not the sword, and this is one of the most important clues that help to distinguish the progeny. So we have the words of Prophet (صلى الله عليه وآله وسلم) where he said ولا تعلموهم فإنهم اعلم منكم (Do not teach them, for they are more knowledgeable than you). In embarrassment, but the hadith mentioned knowledge only. So if there is an Imam of knowledge and yet there appear a person with sword, calling towards himself, start revolting against oppressors, the person with the sword becomes the Imam for Zaidiyyah and as per them his obedience is obligatory. Lets apply the rule set by Zaidiyyah on Imam Ali (عليه السلام), he never draw sword and never revolt against oppressors. Lets apply this rule to the life of Imam Hassan (عليه السلام), he made peace treaty instead of fighting with the oppressor, the rebel, the biggest hypocrite, Muawiyyah (L). So the rule coined by Zaidiyyah is alien to the sunnah of 1st as well as 2nd Imam. Coming back to my point, If the imam was the one who came out with the sword, the hadith of the two weighty things or other ahadith would refer to this presumption, so that people would not fall into embarrassment, but the hadith mentioned knowledge only, so the question and the test was one of the means for some of the owners of the twelve imams to know the false imams. روى إمام الزيدية عبدالله بن حمزة الملقب المنصور بالله ( ت 614هـ) ما يؤكد صحة هذا اللفظ، قال : (… عن عطية، عن أبي سعيد، قال: قال النبي صَلَّى الله عَلَيْهِ وآله وَسَلَّم: ((لا تعلّموا أهل بيتي فهم أعلم منكم، ولا تشتموهم فتضلوا) الشافي، ج1 ص154 ، والحديث مروي في الأمالي الخميسية للشجري، الحديث السادس، ص 156 ثم يؤكد عالم الزيدية مجد الدين المؤيدي صحة هذا اللفظ بعد أن ذهب لتواتر حديث الثقلين، قال : ( وفيه: لا تقدموهما فتهلكوا، ولا تقصروا عنهما فتهلكوا، ولا تعلموهم فإنهم أعلم منكم ) لوامع الأنوار ج1 ص 50 It is well known fact that the imams of the Zaydiyyah have gained knowledge from the Mu’tazila men and their theologians and some of the Imamis and the Hanafis, while the wording of the hadith of the Thaqalayn states that the imams of the family who do not part with the Qur’an are more knowledgeable than others, and the Prophet forbade others from teaching them by saying: (Do not teach them, for they are more knowledgeable than you.) And there are consistent reports present in historical records which further confirms the stance of 12ers: في حوار بين يحيى بن زيد ع ومتوكل بن هارون، يسأل الأخير يحيى : ( يَا ابْنَ رَسُولِ اللَّه أَهُمْ ـــ جعفر وابيه ع ـــ أَعْلَمُ أَمْ أَنْتُمْ فَأَطْرَقَ إِلَى الأَرْضِ مَلِيّاً ثُمَّ رَفَعَ رَأْسَه وقَالَ : كُلُّنَا لَه عِلْمٌ غَيْرَ أَنَّهُمْ يَعْلَمُونَ كُلَّ مَا نَعْلَمُ ، ولا نَعْلَمُ كُلَّ مَا يَعْلَمُونَ ) So here Yahya bin Zayd (رضي الله عنه) saying "We all have knowledge except that they know all that we know, and we do not know all that they know."
  7. I don't want to respond you in your style. I already offered you that best I could do for you but it seems you are not interested in witnessing the truth. So keep shouting, I don't consider every shout, a shout against me.
  8. This has further confirmed my view that whatever you are quoting, quoting out of ignorance or either you have personal issues with the Younus bin Abd alRehman alQummi. Here are few more views of heavy weights and their views are also supported by many narrations from Imam al-Rida (عليه السلام): قال الشيخ الطوسي (رحمه الله) في الفِهرست: مولى آل يقطين له كتب كثيرة أكثر من ثلاثين كتابا، و قيل إنها مثل كتب الحسين بن سعيد و زيادة. (إلى أن قال): وقال أبو جعفر بن بابويه سمعت ابن الوليد رحمه الله يقول كتب يونس بن عبد الرحمن التي هي بالروايات كلها صحيحة يعتمد عليها إلا ما ينفرد به محمد بن عيسى بن عبيد عن يونس و لم يروه غيره فإنه لا يتعمد عليه و لا يفتي به. https://lib.eshia.ir/14010/1/266/يونس وعدّه الشيخ الطوسي (رحمه الله) في رجاله: تارة من أصحاب الإمام الكاظم (عليه السلام) بقوله: يونس بن عبد الرحمان، مولى علي بن يقطين، ضعفه القميون، وهو ثقة https://lib.eshia.ir/12146/1/346/يقطين وأخرى من أصحاب الرضا (عليه السلام) بقوله: يونس بن عبد الرحمان، من أصحاب أبي الحسن موسى (عليه السلام)، مولى علي بن يقطين، طعن عليه القميون، وهو عندي ثقة https://lib.eshia.ir/12146/1/368/يقطين وقال النجاشي (رحمه الله) خرّيت صناعة علم الرجال: يونس بن عبد الرحمن مولى علي بن يقطين بن موسى، مولى بني أسد، أبو محمد، كان وجها في أصحابنا، متقدما، عظيم المنزلة، ولد في أيام هشام بن عبد الملك، ورأى جعفر بن محمد (عليهما السلام) بين الصفا والمروة ولم يروِ عنه. وروى عن أبي الحسن موسى والرضا (عليهما السلام) وكان الرضا (عليه السلام) يشير إليه في العلم والفتيا. وكان ممن بُذِلَ له على الوقف مالٌ جزيل وامتنع (فامتنع) من أَخذه وثبت على الحق. وقد ورد في يونس بن عبد الرحمن رحمه الله مدح وذم. https://lib.eshia.ir/14028/1/447/تصانيف
  9. Salam!! I have watched this series of lectures at Karbala Urdu few years back.
  10. :bismillah:

    الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ

    لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

    10:63-64

  11. Whatever you are quoting, quoting out of ignorance about them. Neither Hisham nor Qummi were deviated from the teachings of Ahlul Bayt (عليه السلام). Character assassination is a different thing. You don't really have any point. You have 1000's of so called "refutations" with you for refuting: * Imamate of Imam Sajjad (عليه السلام) * Imamate of Imam al-Baqir (عليه السلام) * Imamate of Imam al-Sadiq (عليه السلام) to Imam Mehdi (عليه السلام) * Their infallibility But these are only the "rejection" of accepting the truth. Nothing else. You have divided the Imamate by coining different terminologies like "Imams of knowledge", So you are free from obeying the Imams of knowledge? Or you think Imams of knowledge should follow the ignorant? I wish you would have learned where the knowledge actually resides!!! I wish you could see the "Mukhlaseen". My relationship with the Truth is more older that the Sheikh Mufeed عليه الرحمة. And believe me, it doesn't need the confirmation nor the ideology of any Allamah e Dahar. I just simply know the "right path" you can consider it علم الحضوري. I have witnessed it , I have attested it and I am on it till my last breath. If you knew how I learned "reading" Arabic and how I understand Arabic!!! You would not have made this thread. I am just zero in Arabic. Its just a door of divine mercy which some times opens for me and I just witness happening it astonishingly. Do you want to get out of assumptions and fantasies? Do you want to witness the truth you are denying on this thread? We have alread discussed books, reason & logic, we have already 4 debate threads, This time I have a new menu for you. Lets just witness the truth which you are trying desperately to refute. Are you ready? @Zaidism
  12. I can quote much poisonous words to you about your creed and its misguidance. What is important for Twelver Imamiyyah is that which is taught by the Infallible Imams (عليه السلام) , so if any of our Imam taught tajseem, or determinism etc please quote. If any person deviated from the teachings of Imams, it was not the fault of Imam but the fault of follower. So some started believing in the occultation of Muhammad bin Hanafiyyah, some started saying they don't have any Imam after Hussain (عليه السلام) whose obedience is made obligatory etc. I don't want to go in detail once again because you will start hating me. That is being said by a person who is already straying away from the Sirat and he don't even know his Imam after Hussain (عليه السلام) and don't even know the Imam of his time. So this ignorance itself is extreme misguidance.
  13. Salam, I don't feel the need to give evidence in support of Imam of our time as long as we have Quran with us. So you believe in one thing for which Prophet (صلى الله عليه وآله وسلم) said لن تضلوا بعدي but not the second thing. That's your problem not mine.
  14. غيب is a Quranic concept. It is the very belief of every Muslim: الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ 2:3 الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ وَهُم مِّنَ السَّاعَةِ مُشْفِقُونَ 21:49 الساعة is a ghayb for us. We believe in it. It is not a thing which appear before us suddenly, it is already in progress yet hidden from our sight. Its signs are there to confirm that it is in progress and will become apparent at some point of time. So how many things are ghayb for us, yet we believe in them. Have you seen angels? Or Jinns? Or Iblis? Prophet (صلى الله عليه وآله وسلم) and every Imam (عليه السلام) have mentioned to their sincere followers something about the ghaybah. I don't know how you are missing the verses of Quran which speaks loudly about the ghaybah, the hidden meanings of those verses of Quran were disclosed by Imams to their sincere followers: بقية الله خير لكم ان كنتم مومنين So may be "Baqiyyatullah" for you is something else. But we have been taught by our Imams who actually is the misdaq of بقيةالله. قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ May be you keep thinking about the case where "your water" becomes hidden from you, go away from you then who except Allah (سُبْحَانَهُ وَ تَعَالَى) will bring for you that flowing water. What we have been taught by Imams, is that the water here in this verse is not the water which we drink, rather it is the Imam of time who goes into ghaybah and becomes disappeared from our sight, it is the state where we are living in. ربّنا، عجّل لنا ظهور عين ماء الحياة الإمام المهدي، واطفيء عطشنا بنور جماله I suggest you to contact your scholar and request him to stop refuting Quran and Hadith. Knowingly refuting these two things, takes one out of the folds of Islam. Wassalam!!
  15. Sure! In the first of above quoted verses, Allah (سُبْحَانَهُ وَ تَعَالَى) has mentioned the creation of Earth in 2 days/periods. In the second, He has mentioned the creation of mountains and provision of sustenance on Earth and that it took 4 days/periods. In third, He (سُبْحَانَهُ وَ تَعَالَى) has mentioned the السماء. He (صلى الله عليه وآله وسلم) has not mentioned the creation of السماء. So this heaven, which was in the form of smoke, must be originated in same two days in which Allah (سُبْحَانَهُ وَ تَعَالَى) has created the Earth. And then in the 4th verse He (صلى الله عليه وآله وسلم) has mentioned the creation of seven heavens (in another two days) out of the one which existed in the form of smoke. And perhaps your quoted hadith is mentioning the same: Ash & Smoke were produced together.
  16. Salam!! This word comes from trilateral root حدر which means "to descend" as it is said حَدَرَ مِنْ أَعْلَى الجَبَلِ (descended from the top of the mountain) Wassalam!
  17. Well, I do accept her as mother of believers. She has proved herself stepmother.
  18. Salam!! Not at all brother. How can you understand the verses of Sura e Fussilat 9-12? If you can see the creation of heaven is not mentioned in above verses. But the phrase ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ giving a hint that heaven is already there in the form of smoke and the two days mentioned for turning that heaven into seven heavens, are not the two mentioned earlier for creating the Earth.
  19. Salam Brother!! The first hadith mentioning the expulsion or descent from paradise as the word اهبط suggests نزل ، انحدر , While the second mentions his residence in paradise for a specified period. None of the three narrations mentions anything about the place where Adam (عليه السلام) was created. I have shared a verse in the beginning: It may be possible that Allah (سُبْحَانَهُ وَ تَعَالَى) has created Adam (عليه السلام) somewhere else and sent him to Paradise as the following verses suggests: فَقُلْنَا يَا آدَمُ إِنَّ هَٰذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ {117} [Shakir 20:117] So We said: O Adam! This is an enemy to you and to your wife; therefore let him not drive you both forth from the garden so that you should be unhappy; إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ {118} [Shakir 20:118] Surely it is (ordained) for you that you shall not be hungry therein nor bare of clothing وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ {119} [Shakir 20:119] And that you shall not be thirsty therein nor shall you feel the heat of the sun. Lastly, Brother I am not considering the creation of Adam (عليه السلام) on Earth through any natural process. For me it is obvious that Adam (عليه السلام) is not created on Earth rather he is created for Earth as Khalifatullah.
  20. Salam!! Interestingly, this narration is mentioning Allah (سُبْحَانَهُ وَ تَعَالَى) as the direct creator of Sharr. The verses of Chapter Fussilat are also mentioning related information: قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ۚ ذَٰلِكَ رَبُّ الْعَالَمِينَ وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا ۚ وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ 41:9-12) 2+4+2 = 8 2 days for creating earth + 4 days for creating mountains & sustenance + 2 days for turning one heaven into seven. (Means the one heaven which was in the form of smoke, was created with earth in two days)
  21. Salam!! Can you please quote the hadith,.precisely the part which mentions their "creation" in paradise? Interestingly, even the عرش was on water at some point of time: وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا 11:7)
  22. Salam!! Brother I think there is some sort of problem in your understanding of the verse you are trying to apply here. What would you say about Prophet Noah (عليه السلام) or Prophet Lut (عليه السلام), the wives of both the two prophets are presented as examples for disbelievers in Quran: ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ {10} [Shakir 66:10] Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter. A kafir is najis as well as khabeeth, now applying "alkhabethaato lil khabetheena" here would contradict Quran, specifically the very same verse which mentions the two Prophets as عِبَادِنَا صَالِحَيْنِ This very chapter (66) revealed about the two wives, I hope you know the very well.
  23. There is no question about it. Allah (سُبْحَانَهُ وَ تَعَالَى) surely sent Adam (عليه السلام) on Earth, Adam (عليه السلام) was not created on Earth. Was he created in paradise? That was the question. Everything up is not the paradise. Just like everything down is not the Earth. What is the evidence with us that Allah (سُبْحَانَهُ وَ تَعَالَى) has created Adam (عليه السلام) in paradise? So was it the paradise where angels argued? مَا كَانَ لِي مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ 38:69
  24. Interestingly, for Jesus (عليه السلام), he got a mother, Adam (عليه السلام) had no mother no father. Jesus (عليه السلام) took birth Adam (عليه السلام) not. Now lets see the verse you are looking at: إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُون 3:59 As you can see, Allah (سُبْحَانَهُ وَ تَعَالَى) is mentioning the creation here prior to saying "kun": "created him with dust then said to it Kun Fa Yakun" The similarity in both the cases is that, creation of both initiated by divine will, Adam (عليه السلام) was created directly by God, His two hands created the Adam (عليه السلام). In case of Jesus, some sort of asexual reproduction started on direct divine command immediate after angel gave Marry (عليه السلام) glad tiding of Jesus (عليه السلام) Then both gone through stages of creation and reached to their point of maturity where Allah (سُبْحَانَهُ وَ تَعَالَى) breathed into them His spirit by means of "Kun". Have you noticed He never said "kun" in the beginning while initiating the creation Why is that? I am clueless here. Jesus had her mothers ovum which somehow fertilized (perhaps by asexual reproduction) on the direct divine command. Adam (عليه السلام) had no ovum, no mothers womb, no birth etc. His creation too goes through عالم القدر and Jesus (عليه السلام) too. Please cite 77:20-23 to further ponder over the عالم القدر where Allah (سُبْحَانَهُ وَ تَعَالَى) said: فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ This is mentioning a process (perhaps evolution) which works under the influence of laws of nature as well as divine guidance. But here everything takes time & goes through stages. I need some time to look at it that way, will get back to you soon Insha Allah.
  25. Salam, What is the evidence with us that confirms Adam (عليه السلام) was created in paradise? وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ {35} [Shakir 2:35] And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust. اسْكُنْ not necessarily implying the creation of Adam (عليه السلام) in Paradise. There is no problem in the theory of evolution if it remain to its limits. Theory of evolution just explains diversity in living things. So all life descended from a common ancestor does not collide with the story of Adam (عليه السلام) who was too created and evolved to a stage where God breathed into him His spirit. Problem actually starts when people begins to speculate on the basis of theory of evolution, the origin of life. Biogenesis or Abiogenesis is not within the domain of theory of evolution. Adams creation was started with dust, which evolved to clay and then that clay further evolved into a state, as mentioned in Quran as salsaalin: صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ 15:28 So we see the process of evolution (i.e., the process of bringing change) in the story of creation of Adam (عليه السلام) as mentioned in Quran. نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا {28} [Shakir 76:28] We created them and made firm their make, and when We please We will bring in their place the likes of them by a change. @dragonxx, Salam Brother!! What I have learned is that there exist different worlds, it seems to me that everything is not done by Allah (سُبْحَانَهُ وَ تَعَالَى) by using the word كن whose effect is immediate/prompt. Like Allah (سُبْحَانَهُ وَ تَعَالَى) has willed all the physical system (this universe) to originate, so it originated by means of a process and for that very reason the creation of heaven & earth took six days or stages. Similar is the story of creation of Adam (عليه السلام), his statue was created through a process which took time and which goes through stages & experienced changes and in the end Allah (سُبْحَانَهُ وَ تَعَالَى) breathed into him His spirit. The two worlds which I have discovered are the عالم القدر and عالم الامر In the عالم القدر every thing goes through a process, while in عالم الامر the effects are immediate. The verses which gives me a hint of these two عالمين are the verses of Chapter Al-Qamar: إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ {49} [Shakir 54:49] Surely We have created everything according to a measure. وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ {50} [Shakir 54:50] And Our command is but one, as the twinkling of an eye. Divine intervention in the world of creation or عالم القدر is also done through عالم الامر and we have for that very reason, well aware of صاحبان الامر, the ones who are the bearers of divine command and they showed miracles to us. This is all what appears before me after reading the verses of Quran, I have no clue whether any of our Imams have explained these verses in this way or not. So please don't take it as my effort of doing tafseer, I am just sharing how my mind try to explain the verses to me.
×
×
  • Create New...