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Gleb

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  1. Bismillah, Allahumma salli ali Muhammad wa aali Muhammad. Assalamu aleikum wa rahmatullah. Fakhr Razi, a well known ash'ari muhadeeth writes in his "Asas Taqdees": (I do not speak english good enough to present you a decent translation so please someone correct it!) اشْتهر فِيمَا بَين الْأمة أَن جمَاعَة من الْمَلَاحِدَة وضعُوا أَخْبَارًا مُنكرَة واحتالوا فِي ترويجها على الْمُحدثين والمحدثون لِسَلَامَةِ قُلُوبهم مَا عرفوها بل قبلوها وَأي مُنكر فَوق وصف الله تَعَالَى بِمَا يقْدَح فِي الإلهية وَيبْطل الربوبية فَوَجَبَ الْقطع فِي أَمْثَال هَذِه الْأَخْبَار بِأَنَّهَا مَوْضُوعَة أما البُخَارِيّ والقشيري فهما مَا كَانَا عَالمين بالغيوب بل اجتهدا واحتاطا بِمِقْدَار طاقتهما فَأَما اعْتِقَاد أَنَّهُمَا علما جَمِيع الْأَحْوَال الْوَاقِعَة فِي زمَان الرَّسُول صلى الله عَلَيْهِ وَسلم إِلَى زَمَاننَا فَذَلِك لَا يَقُوله عَاقل غَايَة مَا فِي الْبَاب أَنا نحسن الظَّن بهما وبالذين رويا عَنْهُم إِلَّا أَنا إِذا شاهدنا خَبرا مُشْتَمِلًا على مُنكر لَا يُمكن إِسْنَاده إِلَى الرَّسُول صلى الله عَلَيْهِ وَسلم قَطعنَا بِأَنَّهُ من أوضاع الْمَلَاحِدَة وَمن ترويجاتهم على أُولَئِكَ الْمُحدثين الرَّابِع أَن هَؤُلَاءِ الْمُحدثين يخرجُون الرِّوَايَات بِأَقَلّ الْعِلَل أَنه كَانَ مائلا إِلَى حب عَليّ فَكَانَ رَافِضِيًّا فَلَا تقبل رِوَايَته وَكَانَ معبد الْجُهَنِيّ قَائِلا بِالْقدرِ فَلَا تقبل رِوَايَته فَمَا كَانَ فيهم عَاقل يَقُول إِنَّه وصف الله تَعَالَى بِمَا يبطل إلهيته "And it is known that a group of disbelievers have fabricated some munkar reports and made efforts in planting them among the hadeeth schoolars. And the schoolars due to the naivety of their hearts have not rejected them but accepeted them. And what munkar is worse than reports destroying rububiya of Allah and His uluhiya? So that we must call these reports fabricated! As for Bukhari and Qusheiri (muslim) - they didn't posses the knowledge of unseen... ...And these muhadeethes reject hadeeth due to weakest reasons such as "ones loves Ali so he's rafidhi and his reports aren't accepted" or "Magad bin Juhani is a Qadaree so his hadeeth are not to be accepted". So why there was none with 'Aql among them to say that "the narrator narrates what destroys Rububiya and Uluhiya so this is not accepted"? This is really wierd!" (Asas Taqdees, 218-219)
  2. As salamu aleikum. Firstly, i believe that whenever sunnis refer to this, they try to emphasize the combination of those names. Secondly, did Ali really name one of his sons Umar? Is there any evidence for this? I actually thought it was Amru, not Umar. One of shia sites here gives us this information: كان النسل من ولد علي لخمسة الحسن والحسين ومحمد بن الحنفية والعباس بن الكلابية وعمرو بن التغلبية «The descendants of Ali derive from 5 his sons: Hussain, Muhammad ibn Hanafiyah, Abbas ibn Kalabiya and Amru ibn Taglabiyah» We see this in Tarih Tabari, volume 3 page 163 the Beirut edition "dar ul-kutub" and edition "daru Sadr" volume 3, page 163. Note that in some of the editions of Tarih Tabari the name was corrupted. As we've stated previously, that can be done pretty easily. The example for this corruption we have in Beirut edition "Azzu al-Din". Narrated ibn abi Shayba in his Mussanaf: حدثنا خالد بن مخلد قال حدثني موسى قال أخبرني محمد بن عمرو بن علي عن علي بن أبي طالب قال أول من دفن بالبقيع عثمان بن مظعون ثم اتبعه إبراهيم بن محمد رسول الله صلى الله عليه(وآله) وسلم Volume 7 page 272 and the other chain: عن عبد الله بن محمد بن عمرو بن علي (ابن أبي طالب) قال حدثني أبي قال قال علي والذي فلق الحبة وبرأ النسمة لإزالة الجبال من مكانها أهون من إزالة ملك مؤجل فإذا اختلفوا بينهم فوالذي نفسي بيده لو كادتهم الضباع لغلبتهم Volume 7 page 462 Musab Zuheiri: فولد يحيى بن زيد بن علي: حسنة، وأمها: محبة بنت عمرو بن علي بن أبي طالب Nisabu Qureish, page 51. the same book, page 66: كانت فاطمة بنت الحسين بن الحسن بن علي بن أبي طالب وأمها: أم حبيب بنت عمرو بن علي بن أبي طالب Qadi Maghribi: كان عمرو آخر ولد علي بن أبي طالب Sharh al-Akhbar, volume 3 page 187 Sunan Tirmithi: حدثنا صالح بن عبد الله الترمذي حدثنا الفرج بن فضالة أبو فضالة الشامي عن يحيى بن سعيد عن محمد بن عمرو بن علي عن علي بن أبي طالب Volume 4, page 429. "kitabu al-fitan" hadith 2210 edition "Maktabu Tijariyah", Makkah. Note that some of the contemporary edtions have the name corrupted. Yaqubi writes in his tarih: وكان له ( أي الإمام علي) من الولد الذكور أربعة عشر ذكراً: الحسن، والحسين، ومحسن، مات صغيرا، أمهم فاطمة بنت رسول الله (ص) … وعمرو، أمه أم حبيب بنت ربيعة البكرية Volume 2, page 148. Abu Faraj Isfahani in Maqatilu Talibin: أمه أم البنين… وهو أكبر ولدها، وهو آخر من قتل من إخوته لأمه وأبيه، لأنه كان له عقب، ولم يكن لهم، فقدمهم بين يديه، فقتلوا جميعاً، فحاز مواريثهم؛ ثم تقدم فقتل، فورثهم وإياه عبيد الله، ونازعه في ذلك عمه عمرو بن علي، فصولح على شيء رضى به page 87 Ibn Athir in his book "Tahthibu tahthib" edtiton "dar sadir": قال علي بن عبد الله بن محمد بن عمرو بن علي volume 5, page 521. Note that the second and the third editions have the corruptions in them. As suyti: جملة أولاد علي رضي الله عنه من الذكور أحدا وعشرون والذي أعقب منهم خمسة الحسن والحسين ابنا فاطمة رضي الله عنها، ومحمد بن الحنفية نسبه إلى بني حنيفة، والعباس ابن الكلابية، وعمرو ابن التغلبية نسبه لقبيلة يقال لها تغلب hashiyatu jamal, volume 15, page 484 Muttaqi Hindi: عن ابن أبي فديك قال : حدثني علي بن عمرو بن علي بن أبي طالب عن أبيه عن جده and he mentions there: هذا خبر عندنا صحيح سنده إن كان عمرو بن علي هذا هو عمر بن علي بن أبي طالب ولم يكن عمر ابن علي بن الحسين بن علي بن أبي طالب فإني أظنه عمرو بن علي بن الحسين وذلك أنه قد روى عنه بعضه مرسلا Kanzul Ummal, volume 1, page 478. Original article: http://otvet.arsh313.com/pochemu-imam-ali-a-nazval-svoih-synovej-imenami-abu-bakra-umara-i-usmana/ Sorry for my afwul english
  3. Yes brother, i'm currently reading the book "tawhid" of Sheikh Saduq and some of the narrations i find there i find beautiful (36, 37 for example).. But how do i know wheter the hadeeth is reliable for Shias? Or is every narration there accepted by Shias?
  4. Assalamu aleikum wa rahmatullahi wa barakatuhu. I'm trying to study shia mazhab to find out whether it's closer to me that sunnism or no. So far it seems so.. but I have few questions that i find very important. 1) Do you believe that Imams are given full control over the universe after their death? (the most powerful shia site here - arsh313.com - says yes, they are, but i can barely realize what's the purpose of it) 2) Do you shias belive that a person will never commit shirk unless he thinks that the object is a God like Allah? And if you do, is it permissible for example to sacrifice an animal for Imam just as a sign of love and respect (while not considering him a God)? I, for one, think that the belief that anyone except Allah is worthy of du'a/sacrifice/fast and other kinds of worship is shirk itself, no matter whether you do take them as Gods or no. 3) Is it allowed to invoke people directly? I don't mean asking them to make a du'a for me, i mean something like "Ya fulan, i need your help, heal me, protect me from poorness etc"? I honestly can't understand how that can be a part of a monotheistic religion.. I always (even before Islam) considered asking God as the highest form of worship.. After embracing Islam i instantly became salafi and i did not study other mazhabs closely. And i was a fully convinced salafi, i even wrote several articles against asharis/maturidis (we call them jahmis). But honestly I had many situations in which i felt i find the sunni arguements unconvincing.. For example I've read a debate where my salafi brothers failed to prove the definition of "sahaba" term from Qur'an/Sunnah. And many others, like pen/paper, prohibition of documenting ahadeeth etc. But whenever an idea that shias could be right now visited my mind, I always thought that after accepting this i'll also have to accept the beliefs i mentioned above, so I kept taking those unconvincing arguments over and over again.. Sorry for the mistakes, barakallahu fikum.
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