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In the Name of God بسم الله

Cool

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  1. محمد بن يحيى، عن محمد بن الحسين، عن ابن محبوب، عن إسحاق بن عمار قال: قال أبو عبد الله عليه السلام: للقائم غيبتان: إحداهما قصيرة والأخرى طويلة، الغيبة الأولى لا يعلم بمكانه فيها إلا خاصة شيعته، والأخرى لا يعلم بمكانه فيها إلا خاصة مواليه

    http://shiaonlinelibrary.com/الكتب/1122_الكافي-ج-١/الصفحة_0?pageno=340

  2. This is called game of words. Don't play with us @Zaidism. It is not incumbent on Prophet (صلى الله عليه وآله وسلم) or Imam (عليه السلام) to guide "everyone" whether the one comes to him or not, whether anyone seeks his guidance or not. وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ Thls "fatawalla anhum hatta heen" is repeated in the same chapter onece again. Some people demanded the Prophet (صلى الله عليه وآله وسلم) to bring the punishment he (صلى الله عليه وآله وسلم) was warning with. أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (37:171-179) (And certainly Our word has already gone forth in respect of Our servants, the messengers: Most surely they shall be the assisted ones. And most surely Our host alone shall be the victorious ones.Therefore turn away from them till a time,) It is not even incumbent on Imam (عليه السلام) to guide his shias (if he don't deem it necessary or if there is a command from God to turn away from them and leave them for a while.) It is not incumbent on Imam (عليه السلام) to take out sword unlike what you believe about Imamate. يدعو لنفسه بالإمامة ويخرج بالسيف An Imam is the one who acts according to the will of Allah (سُبْحَانَهُ وَ تَعَالَى), he wills only that which Allah (سُبْحَانَهُ وَ تَعَالَى) wills. وما تشاؤن الا ان يشاء الله And you can get the example of this from the story of Musa (عليه السلام) & Khizr (عليه السلام): فَأَرَدْتُ أَنْ أَعِيبَهَا (I wished that I should damage it) فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا (So we desired that their Lord might give them in his place) فَأَرَادَ رَبُّكَ (so your Lord desired) And after this he said: ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي (and I did it not upon my own command)
  3. Yet another blow to your OP. You have now reduced the role of Imam from guiding "everyone" to guiding the "Shia" only. This statement has totally collapsed your so called "decisive refutation".
  4. Salam Brother! I was talking with reference to the claim that "it is incumbent on Imam (عليه السلام) to guide everyone" So first of all, we know the fact that Prophet Muhammad (صلى الله عليه وآله وسلم) is the first & he is the last (of the Prophets). As the famous hadith says: كنت نبيا و أدم بين الماء والطين And the following too: اول ما خلق الله نوري We also know that Allah (سُبْحَانَهُ وَ تَعَالَى) has taken the covenant from every Prophet to help & support the seal of the Prophets (صلى الله عليه وآله وسلم). So Allah (سُبْحَانَهُ وَ تَعَالَى) infact foretold the coming of Messenger (صلى الله عليه وآله وسلم) but no one (exceptions are still there, but very little) knows him until he proclaimed his status. He stayed within that ignorant society without being recognized as Prophet for approximately 40 years. We also know that when he received the first wahi, he never rushed to people for proclaiming his status. Instead he waited for the divine command to descend and then we see دعوت ذوالعشيرة happened. So my brother, our belief is that the Holy Prophet (صلى الله عليه وآله وسلم) was a Prophet prior to his arrival, He was a Prophet since his birth and He still is a Prophet even after his departure from this world. And my intention was to show that Prophet (صلى الله عليه وآله وسلم) & Imams guides humanity by the command of Allah (سُبْحَانَهُ وَ تَعَالَى) and that they do not operate on their own will (i e., With the divine command). I hope that I am now clear. Wassalam!!
  5. So for you, the fundamental thing is that an Imam must guide as it is incumbent on him to guide irrespective of God's will. So has Allah (سُبْحَانَهُ وَ تَعَالَى) sent the Prophet (صلى الله عليه وآله وسلم) just because people were looking for him? Or even waiting for him to come and guide them? And how can anyone's coming to Prophet (صلى الله عليه وآله وسلم) obligates the Prophet (صلى الله عليه وآله وسلم) to guide him? While the Prophet (صلى الله عليه وآله وسلم) does not speak out of his own desire. And we also have the following verse: إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاء وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ 28:56 We will discuss this matter in detail later on. At the moment you should come back to the basic fact i.e., it is not incumbent on Prophet (صلى الله عليه وآله وسلم) or Imam (عليه السلام) to guide "everyone" which is opposite to what has been mentioned in your OP, the so called "decisive refutation".
  6. Guiding or not guiding is a secondary matter. The question is from your so called "decisive refutation", from its very first sentence: Was it incumbent on Prophet (صلى الله عليه وآله وسلم) to guide "everyone"? Before you answer, keep in mind the verse below: لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء For the existence of Imam, the guidance (tashri'i & takweeni) through him, we have sufficient proof with us. Problem is in your argument which is demanding the Imam to guide "everyone" in any case i.e., not even considering the very Being (سُبْحَانَهُ وَ تَعَالَى) who is the Absolute Guide & the sole owner of system of guidance. For Imam Mehdi (عليه السلام) and his guidance, we already had discussions in different threads. I am no longer interested in discussing them or quoting them. At the moment, you are trapped in your own given "decisive refutation", at its very first sentence and are not finding a way out for yourself . By the way, please enlighten us how many of your Imams embraced martyrdom through sword or poison? I will remind you a hadith from your books after listening your answer
  7. I will not let you go with this statement. Here is a decisive verse: وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا 32:24) And We appointed, from among them, leaders, giving guidance under Our command. Now this verse would take you to 12 leaders, the life of Prophet Musa (عليه السلام) has a deep connection & similarity with Prophet Muhammad (صلى الله عليه وآله وسلم), as mentioned in the hadith al-manzilah. You will find bearers of divine covenant in the nation of Musa (عليه السلام) and the same numbers of the bearers of divine covenant are in the nation of Prophet Muhammad (صلى الله عليه وآله وسلم): وَلَقَدْ أَخَذَ اللّهُ مِيثَاقَ بَنِي إِسْرَآئِيلَ وَبَعَثْنَا مِنهُمُ اثْنَيْ عَشَرَ نَقِيبًا 5:12) And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains Having said all this, I am still asking the same question again Sir.
  8. Hi Dave!! Here is something for you: "The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor.He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free" Luke 4:18 What has been mentioned in above verse is understood as "Wilayat e Takwiniyah" by us. So does he really need the permission from God (each & every time he cured the blind or deaf)? or he just had the authority to do that & he only did what is willed by God (the father). Like Asif bin Barqiyyah brought the throne of Queen prior to the blink of an eye. (27:40 of Quran).
  9. Salam!! Being the student of Quran, I would accept that "understanding" Quran is very difficult indeed. The main problem in understanding any "kalam" (speech) is to grasp what the speaker is intending to say!! And had the Quran (in its book for alone) easy to understand, people would not require a perfect teacher in the form of "Insaan e Kamil" which Allah (سُبْحَانَهُ وَ تَعَالَى) has sent. That's the reason why we have so many tafasir of Quran and we have so many explanations of the ahadith of Aimma e Tahireen (عليه السلام). The sudden shift from literal to analogical, makes it very difficult. So God has a face like ours or hand or shin like ours? Wajhullah is mentioned, yadullah, saaq etc. Everything is there in Quran. One can even face difficulty in understanding the basic concept of touheed without the support of the teacher (s) appointed by Allah (سُبْحَانَهُ وَ تَعَالَى) for this very purpose: لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ {16} [Shakir 75:16] Do not move your tongue with it to make haste with it, إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ {17} [Shakir 75:17] Surely on Us (devolves) the collecting of it and the reciting of it. فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ {18} [Shakir 75:18] Therefore when We have recited it, follow its recitation. ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ {19} [Shakir 75:19] Again on Us (devolves) the explaining of it. I do believe that in the disappearance of speaking Quran, this Quran, available with us in its book form, is not sufficient. We will remain in need of the speaking form of Quran for our guidance as well as understanding.
  10. Salam! Please stay on this very first sentence for a while. I hope that you too believe that Imam is a hujjah of Allah (سُبْحَانَهُ وَ تَعَالَى) upon everyone. I am more concerned about the bold part quoted above. How it is "incumbent" upon Imam to "guide" everyone? While an Imam guides according to the command of Allah (سُبْحَانَهُ وَ تَعَالَى) وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا I hope you know what بِأَمْرِنَا means here. And while Allah (سُبْحَانَهُ وَ تَعَالَى) has said this: مَن يَهْدِ اللّهُ فَهُوَ الْمُهْتَدِي And this: لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء Do you think that the hujjah of Allah (سُبْحَانَهُ وَ تَعَالَى) operates on his own? Without divine command or consent? It seems to me that your so called "decisive refutation" collapsed on its very first sentence. Wassalam!!
  11. :bismillah:

    وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ {11}

    [Shakir 22:11] And among men is he who serves Allah (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss.

    ربنا ثبت قلوبنا و توفنا مسلمين

  12. This is the very basis on which the whole content in the OP was written. According to Imam Al-Sadiq (عليه السلام): الإمام الصادق (عليه السلام): ليس العلم بالتعلم، إنما هو نور يقع في قلب من يريد الله تبارك وتعالى أن يهديه Knowledge, according to him, is Noor which reaches to the heart of the one whom Allah (سُبْحَانَهُ وَ تَعَالَى) intends to guide. So question arises, has Allah (سُبْحَانَهُ وَ تَعَالَى) sent Prophet (صلى الله عليه وآله وسلم) with guidance or without guidance? Quran categorically mentions in more than one places: هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ Allah (سُبْحَانَهُ وَ تَعَالَى) infact has sent Prophet (صلى الله عليه وآله وسلم) with guidance and deen al-haqq. Sending someone with guidance automatically means sending someone with knowledge. So the whole content of the OP is a display of ignorance of the very definition of knowledge. The contents in the OP has ignored the very important stories mentioned in Quran. For instance: 1. The story of Khidr (عليه السلام) & Musa (عليه السلام) in Al-Kahf where Allah (سُبْحَانَهُ وَ تَعَالَى) has introduced Khidr (عليه السلام) as a servant whom Allah (سُبْحَانَهُ وَ تَعَالَى) has granted knowledge from Himself: فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا 18:65 2. Prophet Jesus (عليه السلام) who spoke while he was in the cradle: قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا 19:30 3. And the fact mentioned in Quran when Allah (سُبْحَانَهُ وَ تَعَالَى) has taken the covenant from all the Prophets: وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُم مِّنَ الشَّاهِدِينَ 3:81 I can present much more from Quran, but at the moment what has been quoted should be sufficient to puncture the claim that Prophet (صلى الله عليه وآله وسلم) was born "not learned" (na'udobillah). These sort of statements are blasphemous, keeping in view the very role & duties of Holy Prophet (صلى الله عليه وآله وسلم) as mentioned in the beginning verses of Al-Jumma as well as what Holy Prophet (صلى الله عليه وآله وسلم) himself mentioned about his prophethood: هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ 62:2 كنت نبيا و أدم بين الماء والطين اول ما خلق الله نوري I have yet to discuss the contents of OP, the verses of Quran quoted therein and their possible interpretations. But before going into details, I would like @Zaidism to share his understanding of "knowledge" in the light the verses of Quran. Lastly, I would like to mention that we believe that the source of every form of Knowledge is Allah (سُبْحَانَهُ وَ تَعَالَى), may it be knowledge of seen or unseen. Those who deny the fact that Prophet (صلى الله عليه وآله وسلم) has access to knowledge of unseen can easily be rejected by the verses of Quran which categorically mention his access to the knowledge of unseen. And the same can be said about the Imams of Ahlul Bayt (عليه السلام).
  13. الحمد لله الذي جعل اعدائنا من الحمقى I am not surprised to see the inability of Zaidi scholars to grasp the very simple concept as well as the verses of Quran. May be I will respond to the content shared by @Zaidism in the OP, if I got enough time Insha Allah
  14. There is no failure except in no longer trying.

  15. Salam Brother!! I don't know who this guy is. Regarding Imamate, you know very well what is our belief. It is irrelevant for us whether an Imam claims his position or not. As long as we "know" who our Imam is, we only need to obey and follow him with true heart & soul. This world can exist without the man made Imam. But this world would cease to exist without an Imam appointed by Allah (سُبْحَانَهُ وَ تَعَالَى) as many narrations in our books have mentions this fact. Mukhlaseen have to be here as long as there are forces who misguide are present. If Shaytan is appointed or given respite by Allah (سُبْحَانَهُ وَ تَعَالَى) for misguiding humanity, the ones who guide humanity, should also comes from Him. And He certainly has mentioned it: و لكل قوم هاد
  16. :bismillah:

    وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ

    إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ 

    وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ

    فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ

    وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ

    (37:171-175)

    The word of Lord Almighty has already gone forth that His servants, the messengers will be assisted and His forces will be victorious. 

    So there is no question of win or lose before the chosen ones as the word of Lord Almighty has already passed that they will be assisted and will be victorious.

    "Therefore turn away from them till a time" (37:174)

    It seems to me that we are going through this phase. Interestingly, this phrase is repeated again in 37:178

  17. Salam, You must be very careful while reading the verses of Quran. Nowhere in Quran it is mentioned that Abu Bakr and Umar are in heaven. لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا {18} [Shakir 48:18] Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquillity on them and rewarded them with a near victory, Here is the verse, please know that what was the reason of this allegiance? On what basis the allegiance was given? I tell you, the allegiance was made that in case of battle with the Maccans, believers will not show their backs to them i.e., they will not flee from battle ground. How many of them have fled in the battles of Khandaq, Hunain etc? Please bother yourself to know that. Secondly, the history is also mentioning the fact that at this very place, Umar expressed his doubts about the Prophethood of Muhammad (صلى الله عليه وآله وسلم). Now while reading the Quran, specifically the quoted verses, you must also keep your eyes on these verses too: وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا {27} [Shakir 25:27] And the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenger. يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا {28} [Shakir 25:28] O woe is me! would that I had not taken such a one for a friend ! لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا {29} [Shakir 25:29] Certainly he led me astray from the reminder after it had come to me; and the Shaitan fails to aid man. Who was that ظالم and who he taken as friend? Who was his friend? The verse has not mentioned any name here but with the history one can reach to that zalim and his friend too. In general sense it can also be applied to everyone who abandons the teachings of Prophet (صلى الله عليه وآله وسلم) and take his whims or Satan as friend. يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ {13} [Shakir 57:13] On the day when the hypocritical men and the hypocritical women will say to those who believe: Wait for us, that we may have light from your light; it shall be said: Turn back and seek a light. Then separation would be brought about between them, with a wall having a door in it; (as for) the inside of it, there shall be mercy in it, and (as for) the outside of it, before it there shall be punishment. يُنَادُونَهُمْ أَلَمْ نَكُنْ مَعَكُمْ ۖ قَالُوا بَلَىٰ وَلَٰكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبْتُمْ وَغَرَّتْكُمُ الْأَمَانِيُّ حَتَّىٰ جَاءَ أَمْرُ اللَّهِ وَغَرَّكُمْ بِاللَّهِ الْغَرُورُ {14} [Shakir 57:14] They will cry out to them: Were we not with you? They shall say: Yea! but you caused yourselves to fall into temptation, and you waited and doubted, and vain desires deceived you till the threatened punishment of Allah came, while the archdeceiver deceived you about Allah. فَالْيَوْمَ لَا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ ۖ وَبِئْسَ الْمَصِيرُ {15} [Shakir 57:15] So today ransom shall not be accepted from you nor from those who disbelieved; your abode is the fire; it is your friend and evil is the resort Who are these people? Who expressed his desire to give everything in ransom for getting rid from hellfire? Why fire was made their "Mowla"? Is there anyone whom Allah (سُبْحَانَهُ وَ تَعَالَى) and His Apostle made Mowla? Do you know the hadith of Ghadir? "Whomsoever I am his master, this Ali is his master" من كنت مولا فهذا علي مولا And do you know as to why Sunni's try to twist the meaning of Mowla when it comes to that clear command? Now the next verse you quoted: وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {100} [Shakir 9:100] And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flOw, to abide in them for ever; that is the mighty achievement Abu Bakr was indeed among the ones who accepted divine message in the early stage. But he disobeyed the very command of Prophet (صلى الله عليه وآله وسلم) given at Ghadir, he disobeyed Prophet (صلى الله عليه وآله وسلم) when Prophet (صلى الله عليه وآله وسلم) was seriously ill and commanding them to go with Jesh e Usama. Abu Bakr was among those who were delaying to act upon Prophets orders and finally Prophet (صلى الله عليه وآله وسلم) expressed his anger in them. Do you know the verse which was revealed when these two (Abu Bakr & Umar) raised their voices? Here it is: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ {2} [Shakir 49:2] O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive. See how deeds can become null & void even by raising the voice. So disobeying the very command of Prophet (صلى الله عليه وآله وسلم) would mean what? Specially the command which was given at Ghadir declaring Imam Ali (عليه السلام) as Mowla of believers. And the commands where He is mentioning Imam Ali (عليه السلام) as his wazeer, caliph. I don't think that the disobedient ones will be counted as sabiqoon. I am not going to answer your every question. Just making your willingness of reaching to the truth awake, so that you study more and more with the sole intention of reaching to the truth and you will Insha Allah reach there. Wassalam!
  18. @Debate follower, Salamun Alaikum dear brother!! So many posts once again and I came here for a very short time, unable to read all of your replies. Anyway, I was trying to stay away from this sensitive issue but when you are still discussing with me the issues of Ummul Mo'mineen Aisha and her historical role in Jamal as well as her hatred of Imam Ali (عليه السلام), I can prove to you both from your own books. Lets first see what she said about Uthman: الرازي - المحصول - الكلام في الأخبار الباب الثالث : في الخبر الذي يقطع بكونه كذبا - مسألة في عدالة الصحابة الجزء : ( 4 ) - رقم الصفحة : ( 343 / 344 ) - الحكاية الثانية : أن عثمان (ر) آخر ، عن عائشة (ر) بعض أرزاقها فغضبت ، ثم قالت : يا عثمان أكلت أمانتك وضيعت الرعية وسلطت عليهم الأشرار من أهل بيتك والله لولا الصلوات الخمس لمشى إليك أقوام ذوو بصائر يذبحونك كما يذبح الجمل ، فقال عثمان (ر) : { ضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ ( التحريم : 10 ) } فكانت عائشة (ر) تحرض عليه جهدها وطاقتها ، وتقول : أيها الناس هذا قميص رسول الله (ص) لم يبل وقد بليت سنته اقتلوا نعثلا قتل الله نعثلا ، ثم إن عائشة ذهبت إلى مكة فلما قضت حجها وقربت من المدينة أخبرت بقتل عثمان ، فقالت : ثم ماذا ، فقالوا : بايع الناس علي بن أبي طالب ، فقالت عائشة : قتل عثمان والله مظلوما أنا طالبة بدمه والله ليوم من عثمان خير من علي الدهر كله ، فقال لها عبيد بن أم كلاب : ولم تقولين ذلك فوالله ما أظن أن بين السماء والأرض أحدا في هذا اليوم أكرم على الله من علي بن أبي طالب فلم تكرهين ولايته ألم تكوني تحرضين الناس على قتله ، فقلت : اقتلوا النعثل ، ثنا فقد كفر ، فقالت عائشة : لقد قلت ذلك ، ثم رجعت عما قلت : وذلك انكم أسلمتموه حتى إذا جعلتموه في القبضة قتلتموه والله لأطلبن بدمه ، فقال عبيد بن أم كلاب : هذا والله تخليط يا أم المؤمنين. The whole story has been preserved here, how she disputed with Uthman and how Uthman insulted her by quoting her the verse of Tehreem and what she said in anger after that as well as what she said when she heard about the murder of Uthman and the news that people have pledged allegiance to Imam Ali (عليه السلام). I don't really need to go into further details after this. Now her بغض for Imam Ali (عليه السلام) is also very apparent, from the very beginning i.e., from the life of Prophet (صلى الله عليه وآله وسلم). Here is an example: روى الإمام أحمد بن حنبل بسنده عن عبيد الله بن عبد الله عباس، عن عائشة قالت: لمّا مرض رسول الله (صلّى الله عليه وآله وسلّم) في بيت ميمونة ، فاستأذن نساءه أن يمرض في بيتي ، فأذِنَّ له ، فخرج رسول الله (صلّى الله عليه وآله وسلّم) معتمداً على عباس وعلى رجل آخر ورجلاه تخطان في الأرض. قال عبيد الله: فقال ابن عباس : أتدري من ذلك الرجل؟ هو: علي بن أبي طالب ، ولكن عائشة لا تطيب لها نفساً Ref: المُسند : 6/38 ـ 251 . صحيح النسائي : 1/134 . صحيح ابن ماجة : 117 . مُستدرك الصحيحين : 2/56 . سُنن الدارمي : 1/287 . السُّنن الكبرى للبيهقي : 1/31 وفي 3/80 وفي 8/151 . المُسند : 2/52 . الطبقات الكبرى لابن سعد : 2/ قسم 2 ص19 ـ 28 ـ 29 ، وقال فيه : قال ابن عباس : هو عليٌّ ، إنَّ عائشة لا تَطيب له نفساً بخير . الحديث . صحيح مسلم : 2:21ط استانبول . رواه بطُرق عديدة . Here is another: روى الامام احمد بن حنبل بسنده ، عن النعمان بن بشير ، قال : استأذن أبو بكر ، على رسول الله ( صلّى الله عليه [ وآله ] وسلّم ) ، فسمع صوت عائشة عالياً ، وهي تقول : والله ، لقد عَرفت أنَّ عليَّاً أحبَّ إليك مِن أبي ومِنِّي ـ مَرَّتين أو ثلاث ـ فاستأذن أبو بكر ، فدخل فأهوى إليها . فقال : يا بنت فلانة ، ألاْ أسمعك ترفعين صوتك على رسول الله ( صلّى الله عليه [ وآله ] وسلّم ) ؟! ورواه النسائي ـ أيضاً ـ صاحب الصحيح ، وقال : فأهوى لها لَيلطمها ، وقال لها : يا بنت فلانة ، أراك ترفعين صوتك على رسول الله ( صلّى الله عليه [ وآله ] وسلّم ) ، فأمسكه رسول الله ( صلّى الله عليه [ وآله ] وسلّم ) ، وخرج أبو بكر مُغضِبا . Ref: صحيح البخاري بحاشية السندي : 4/12 طبعة الحلبي المُسند : 4/275 . There are also reports present in historical records which shows she expressed joy when listening the news of martyrdom of Imam Ali (عليه السلام). Just avoiding to quote them at the moment. What I have been focusing are the clear and unanimously accepted narrations which mentions: مَن أحبَّ عليَّاً ( عليه السلام ) ؛ فقد أحبَّ الله، ومَن أبغض عليَّاً ( عليه السلام ) ؛ فقد أبغض الله And أنَّ حُبَّ عليٍّ ( عليه السلام ) إيمان وبُغضه نفاق And أنَّ حُبَّ عليٍّ ( عليه السلام ) حسنة ويأكل الذنب ، وجواز النار وبراءة منها ، ويُثبِّت القدم ، وبُغضه سيِّئة لا تنفع معها حسنة And finally brother, as I said the case against her is so strong in historical records that I cannot just accept any defensive argument for her. I know our brothers of Ahlul Sunnah even defend Muawiyah (L) whose hatred agsinst Imam Ali (عليه السلام) was clear. It was Muawiyah (L) who took the fitnah raised by Ummul Mo'mineen Aisha and fought wars against Imam Ali (عليه السلام), he too was demanding what was demanded by Aisha. Wassalam!!
  19. Very true. And Raja Dahir (King of Sindh) gave shelter to the Syed Migrants. He refused to handover those Syeds to Muhammad bin Qasim and as a result got killed.
  20. Because of this very sentence, I have said the following: Here are the ahadith which describes ghana'im: محمد بن يعقوب، عن علي بن إبراهيم بن هاشم، عن أبيه، عن حماد بن عيسى، عن بعض أصحابنا، عن العبد الصالح (عليه السلام) قال: الخمس من خمسة أشياء: من الغنائم، والغوص، ومن الكنوز، ومن المعادن والملاحة There is a whole chapter in "wasa'il ash-shia" containing the ahadith of Imams interpreting the term "ghana'im".
  21. Allama Syed Rizvi has given references in your quoted booklet which are new to me. Thanks for sharing. Interestingly, he has mentioned the history of khums and related it to Hz. Abdul Muttalib, the grandfather of Prophet (صلى الله عليه وآله وسلم). Here is the portion which contain some historical references: "The Interpretation of the Qur'an As mentioned earlier, the interpretation of the Qur'an must be based on the teachings of the Ahlul Bayt. The word ghanimah in the verse under discussion has clearly been interpreted as 'al-fa'idatu 'l-muktasabah -- the earned profit' by our Imams. "To conclude, we can say that the word ghanima was never treated as being confined to the 'spoils of war' by any sect of Islam; and as far as our Imams are concerned, it meant many things besides the spoils of war right from the day of Imam `Ali (peace be upon him), as the authentic traditions show."2 What has been quoted above can also be substantiated from the practice of the Prophet of Islam himself. For example, when the Prophet sent `Amr bin Hazm to Yemen, he wrote instructions for him in which, among other things, he says, "...to gather the khums of Allah from the gains [of Yemenis]."3 And when the tribe of Bani Kilal of Yemen sent its khums to the Prophet, the latter acknowledges it by saying, "Your messenger has returned and you have paid the khums of Allah from the gains (al-ghana'im)."4 It is interesting to note that the Bani Kilal obeyed the Prophet's order and sent the khums of its gains to him while no war had taken place between the Muslims of Yemen and the unbelievers. This is a clear indication that khums was not restricted by the Prophet to the spoils of war.
  22. Salam!! I haven't seen any either. But we have the clear command in 8:41 and Prophet (صلى الله عليه وآله وسلم) withheld his share from the booties of wars which Muslims fought in his life time. Why there is no record of collecting khums from the believer's annual saving? We can only guess. Interesting thing is that the explanation of term غنمتم mentioned in 8:41 comes well after the martyrdom of Prophet (صلى الله عليه وآله وسلم) and we come to know the details of ghanimah in which it is mentioned that it includes savings as well. Here are the narrations we have for khums: عن أبي جعفر(عليه السلام) أنه قال من اشترى شيئاً من الخمس لم يَعذرْه الله، اشترى ما لا يَحلّ له عن الإمام الصادق(عليه السلام) أنه قال إنّ الله لا إله إلا هو لمّا حرّم علينا الصدقة أنزل لنا الخمس عن الإمام الرضا (عليه السلام)، أنه قال إنّ الخمس عوننا على ديننا وعلى عيالاتنا، وعلى أموالنا، وما نبذله ونشتري من أعراضنا ممّن نخاف سطوته، فلا تزووه عنّا، ولا تحرموا أنفسكم دعاءنا ما قدرتم عليه، فإنّ إخراجه مفتاح رزقكم، وتمحيص ذنوبكم، وما تمهدون لأنفسكم ليوم فاقتكم وعن الإمام المهدي المنتظر (عليه السلام)، أنّه قال ـ مخاطباً الشيخ محمد بن عثمان العمري وأمّا ما سألت عنه من أمر من يستحلّ ما في يده من أموالنا ويتصرّف فيه تصرّفه في ماله من غير أمرنا؛ فمن فعل ذلك فهو ملعون ونحن خصماؤه... فلا يحلّ لأحد أن يتصرّف في مال غيره بغير إذنه؛ فكيف يحلّ ذلك في مالنا؛ أنّه من فعل شيئاً من ذلك من غير أمرنا فقد استحلّ منّا ما حرم عليه، ومن أكل من مالنا شيئاً فإنّما يأكل في بطنه ناراً وسيصلى سعيراً http://shiaonlinelibrary.com/الكتب/1195_وسائل-الشيعة-آل-البيت-الحر-العاملي-ج-٩/الصفحة_478#top http://shiaonlinelibrary.com/الكتب/1122_الكافي-الشيخ-الكليني-ج-١/الصفحة_596
  23. Salamun Alaikum Brother! Good to see your comment after long time. Alhamdulillah, Ramadhan are gone, may Allah (سُبْحَانَهُ وَ تَعَالَى) accept our prayers and fasting and grant us steadfastness on the religion Islam and on the path of those upon whom Allah (سُبْحَانَهُ وَ تَعَالَى) has granted blessings & favors. Brother! You are missing one important point and I hope that Hz Ammar bin Yasir (رضي الله عنه) would have not missed that point. And the point is that the coming out of Ummul Mo'mineen from her house itself is a disobedience of Allah (سُبْحَانَهُ وَ تَعَالَى) according to Quran: وَقَرْنَ فِي بُيُوتِكُنَّ "Stay in your houses" was the command and she violated the command by coming out of her house, riding the camel and leading a whole Army. So Ammar's (رضي الله عنه) words "but God wants to test you through her whether you obey Him or obey her" could be a reflection of her apparent disobedience to a command of Allah (سُبْحَانَهُ وَ تَعَالَى). Then another serious clause also goes against her as she came out to fight no one else but Imam Ali (عليه السلام) who is mentioned as "kull e emaan" by Prophet (صلى الله عليه وآله وسلم) in Khandaq. Whose hatred is a sign of nifaq and munafiqeen are promissed درك الاسفل من النار according to Quran: إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا 4:145 Ammar (رضي الله عنه) was well aware of all these facts. So the quoted hadith of yours has severe implications. We need to go through it slowly and by covering the whole sphere of the story. Second point, the dogs of Hawab (حواب) barked at her and their barking reminded her a prophecy in which Prophet said that dogs of Hawab will bark on one of his wife. There are different versions of this prophecy, the one which is with us, is very strong but I am again avoiding to share it at the moment. Hawab is a place near basra. There are reports in Sunni sources about this story as well. I am again avoiding to relate this story to this case out of precaution that I may cause something wrong to your emotions. So just stopping right here. She once again came out of her house riding a mule and denied the burial of Imam Hassan (عليه السلام) beside the grave of Prophet (صلى الله عليه وآله وسلم). The history has recorded that standoff too brother when arrows were either aimed at the coffin of Imam Hassan (عليه السلام) or either thrown at his coffin. I haven't heard any report where she asked forgiveness for this specific act. So if we accept that she repented once again after Jamal, it becomes null & void once again when she came out of her house riding a mule 2nd time, commanding the arch men to aim the coffin of Imam Hassan (عليه السلام) We have a very strong case against her brother. And according to our history books as well as hadith books, she has presented herself as enemy of Ahlul Bayt (عليه السلام) You again missed my point, I am saying my dear brother that this Quran has its existence in "Lawh al Mehfooz", it is with Allah (سُبْحَانَهُ وَ تَعَالَى) in Ummil Kitab. And the Quran contains the verses which contains the phrase: يَا نِسَاءَ النَّبِيِّ So whether the physical relation may got terminated, the very person can still be identified as "wife of Prophet" I mean people will not forget who were the wives of Prophet in this world nor the verses of Quran mentioning the wives will be erased. And if any wife is burning in hell, getting the promised الْعَذَابُ ضِعْفَيْنِ according to 33:30, she will be identified as a person who was the wife of Prophet in this world. Same is the case of wives of Nuh (عليه السلام) & Lut (عليه السلام), they were mentioned as wives in Quran and Quran has its level of existence in higher level of existence, the verses will remain there: ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ Wives of these two prophets were made example for disbelievers, in this world and in thereafter. The identity of the two ladies will remain امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ And lastly Ammar (رضي الله عنه) is also well aware of this verse too: عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا I am not going to translate this Arabic text. But the description given after "khayran minkunna" specifically "muslimaatin mo'minaat" is very meaningful.
  24. Countless!!! We cannot perhaps count the benefits. Here are some of its benefits as mentioned in Chapter Nuh of Quran: "Then I said, Ask forgiveness of your Lord, surely He is the most Forgiving: He will send down upon you the cloud, pouring down abundance of rain: And help you with wealth and sons, and make for you gardens, and make for you rivers" Holy Quran 71:10-12 So you can see its benefits spreads all over from sending clouds to rain to wealth to offspring. And the benefits which we do not see, makes this dhikr among the best dhikr of every pious person. Wassalam!
  25. تقبل الله منا ومنكم صالح الأعمال وغفر الله لنا ولكم Wish all of you brothers and sisters, a very happy eid. May Almighty Lord hasten the appearance of our beloved Imam and count us among his sincere followers and helpers. Wassalam!
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