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In the Name of God بسم الله

Abbas Agha

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  1. As salam aleikum sadly majlisi had delivered this lie and no scholar has ever challenged this hadith seriously. even ammar nakshawani believes that there is stil a quran which is not revealed coz its hidden with the 12. imam and he will bring it back when he returns...its a typical fabricated ghulat hadith. ws
  2. THE FOUR STAGES OF DEVELOPMENT OF SCHIISM - PHASE 4 Period 4: Shi'ism as a negative reviled trend: Ghuluw and Tafweed (Shirk). This was the worst stage. Infiltrators sowed corruption by introducing all kinds of khurafaat. They successfully infiltrated and took over a movement from the inside and converted it into a personality cult of sorts. This included the new fabricated notion that the Prophet's family is divinely appointed by God to lead the Ummah as a continuation of station of Prophethood under a new name (Imamah) such that God reveals Wahi to them (distorted concept of Imamah) as chosen representatives but without a new book, just leadership; that one can come closer to Allah ÓÈÍÇäå æÊÚÇáì by appealing to their spirits (this was the worst shirk, and the Tawheedi Encyclopedia seeks to undo it iA); that Imams have special divine powers bestowed upon them with which they can control nature (tafweed/ delegation of powers/ wilayat-e takwiniyyah); that rituals and nadhr should be done to the Imams to please their spirits; that they (the fabricators/culprits) were the representatives of the Imams, so the people must be beholden to them; that the Imams are a special sinless creation made of light (like Angels) and that all creation was created through them; that there was a larger version of the Quran but it was hidden and will come back in the end of time, and the current Quran in circulation will suffice till then; that members of the family of the Prophet will appear and protect Shia in the grave if they are pleased with them; that 1/5th of savings (khums) must be given annually to those claiming to be Imams' representatives, so they can use half and distribute other half to the members of the Prophet's family; that the Shia Ulama rule in the place of the Imams, so their obedience is mandatory (taqleed); that there should be commemorations of the Family of the Prophet so that they will protect you on the day of Qiyamah through their Shafa'ah; that the Imams are a conduit to God and so when you want to call out to God, you call out to them (such as Ya Ali Madad); that the Imams have ilm-ul-ghayb and can generally know anything they want whenever they want; that the last living hidden Imam (whose birth was never established) knows who is where, with what, saying what, at any given moment; that the payment of khums to the establishment is mandatory while zakat on one's money is not; institutionalization of cursing of a number of senior sahabah of the Prophet; bloodletting and other significant body-harming rituals in commemorating karbala; creating a 3rd shahadah and adding it in the Kalimah and the Adhaan and the Iqamah and Tashahhud; tradition of visitation to mausoleums for seeking Ahlul-Bayt prayers, and bringing these to levels of Hajj and creating similar rituals (like going 7 times round mausoleums bfore burial of the dead); creating new Islamic Ritual Eids that never existed before (like Ghadeer, Mubahila) and calling one or more of them greatest Eids; splitting away from the Ummah, most prominently by creating separate places of "Shia" worship; making a clean break from mainstream ummah by declaring zakat cannot be given to mainstream muslims, nor can prayer be prayed behind them; eliminating the Ramadan worship of community Qiyaam/Taraweeh that was upheld by Imam Ali (as), by declaring his cowardice to stem it, in a fabricated hadith; removing the wujoob of the Friday prayers in the absence of a present Imam; Etc.! To be fair and balanced, there has been a whole lot of reform in a number of areas, and there continues to be. But the reform still equates to a small fraction, and that too on smaller issues. The reformers who went all-out comprehensively (Burqai, Musa al-Musawi, Ahmad al-Katib, etc), were roundly shunned and excommunicated by the current Shia establishment, which derives power and funds from the tradition system that the reformers sought to challenge. And the establishment will never ever allow reform on the major issues. Out of the question. At least I don't expect it in my lifetime. In the meantime, people suffer under the yokes of Ghullaat and Mufawwidah legacy. SHIA REFORMIST FACEBOOK
  3. THE FOUR STAGES OF DEVELOPMENT OF SCHIISM- PHASE 3 Period 3: Shi'ism as a negative reviled trend: The coming of the Rawafid. The Umayyads and Abbasids dynasties were interested in conquering lands, heavy taxation, and all other means to increase their wealth and plunder. The great Egyptian scholar and Mufassir of the Quran, Sayyid Qutb al Shaheed said that all Umayyad and Abbasid reigns were corrupt, except for Hazrat Umar bin Abdul-Aziz. The governments were after expanding borders and thus increasing revenues and lining their pockets. Many people came into the Islamic state that reviled Islam and wanted to tear it apart from within. There were many special interests as well (possibly even including the government trying to tarnish the opposition through infiltration and smear). In this chaos, this is what miscreants (irrespective of their motives) observed: Much government oppression, the Prophet's family was oppressed, all Scholars and people continue to have high respect for the Prophet's family (including the 4 proto-Sunni Imams [Abu Hanifa, Malik, Shafi, and Ibn Hanbal] who dearly loved the family of the Prophet and their members like Imam al-Baqir, Zayd shaheed, al-Sadiq, al-Kadhim, and al-Rida). Miscreants also observed that the Imams from Ahlul-Bayt (family of Prophet) are restricted in movement and freedom, some being poisoned and others imprisoned, vulnerable. The observing miscreants found an opening in this situation, to misuse these tragedies to undermine stability by posing as supporters of the Family of the Prophet that everyone loved, and to fabricate things in their good name, and to fabricate a narrative of perpetual enmity within Islam from the beginning. And so they resurrected the brief Caliphate disagreement after the Prophet, and made a mountain out of it, and fabricated riwaayaat that the Prophet's daughter's (Bibi Fatima's (as)) home was set on fire by orders of Hazrat Abu Bakr/Umar, and that Hazrat Umar broke the door and slammed it on her and assaulted her and caused her miscarriage from the incident and eventually her death. And that Hazrat AbuBakr ordered Hazrat Imam Ali (as) to be roped and dragged and forced to submission, etc. One of the leaders of the Ahlul-Bayt in this third period, Zayd Shaheed (ra) spoke out against these fabrications. Hazrat Imam al-Sadiq (as), Zayd Shaheed's nephew, and the leader of Ahlul-Bayt of his time, also spoke out against surfacing fabrications. Hazrat Imam Jafar al-Sadiq (as) happened to be the descendant of both Hazrat Ali and Abu-Bakr. He cautioned people against fabrications being dished out beyond his control to stop miscreants. He even alerted people to check any narrations being peddled (falsely in the name of the Ahlul-Bayt) against the Quran for verification (in order to stem the tides of fabrication). But of course he was politically powerless, and the unfettered miscreants kept spinning their stories and misusing the good names of the Ahlul-Bayt for their nefarious purposes. They saw that the Ahlul-Bayt are restricted by government and unable to defend against these fabrications, and so their fabrications will spread like wildfire in far-out provinces, and they did. The miscreants took their revenge on Islam (or for whatever other nefarious purpose, including possibly trying to undermine the sanctity of the Prophet's family) by trying to demonstrate a vast divide within Islam that really was not there, and by spreading internal fitnah based on lies. In a sense, the greediness of the corrupt dynastic rulers caused this to happen. The miscreants infiltrated the study circles of the Imams of the Ahlul-Bayt so much so that the great Scholar Imam Suyuti (ra) says that Imam al-Sadiq (as) was the most reliable transmitter of Hadith in his time, but with some of the worst people finding their way around him, it had become difficult to know if what is narrated from him is genuinely from him, or a fabrication from a miscreant (Rafidi)?! At this point, Shi'ism was now associated with a sect. The sect was named by the general Muslims, the Raafidhiyyah or the Rawafid - and it is believed that the first one to use this term against them was Imam Zayd Shaheed (ra). The Rawafid founding members were people who tried to mask themselves as students and/or well wishers of the family of the Prophet, but were actually a combination of infiltrators and munafiqeen, against both Islam and/or the Prophet's Family. Their aim was to confuse people and enlist the support of those who innocently thought they represented the Family of the Prophet (saww). Imam al-Sadiq (ra) and other members of the Prophet's family cursed a number of such people. But the scheme of fabricating in the name of the Family of the Prophet (saww) continued due to the Family being powerless (thanks to an oppressive government). Unfortunately and tragically, and because the Ahlul-Bayt were under government suppression and oppression, vast number of people from the Muslim masses was ensnared by this and fell victim to their schemes. A schism had been created (fabricated), and people who had been misled were the victims. It is sad when people today claim that the Shia/Sunni divide happened or existed because of a political dispute right after the Prophet's death. In fact nothing of the sort. This dispute being a focal point of division was a creation of the Rawafid probably a century after the Prophet's death! There was no Sunni/Shia split on it (the two groups did not even develop on the same trajectory). But now the Rawafid had misled and tricked the innocent "Shia Socio/Political Justice Movement" masses into believing their fake stories, including the fake narrations about Bibi Fatima's (as) house being burned and her being assaulted by Umar, and her being martyed as a result. Hence they spread permanent internal hatred. The Rawafid hence beguiled vast masses and diverted them away from their pro-justice movement and prepared them for what was going to come next - a complete doctrinal overhaul based on fabricated belief in the Supernatural nature of members of the Prophet's family. This was tragedy upon tragedy, while central members of the family of the Prophet continued a life under oppression, in prison, house arrest, or being poisoned. SHIA REFORMIST FACEBOOK
  4. Period 2: Shi'ism as a positive respected trend: Social Justice and Amr bil Maroof & Nahi Anil Munkar. After assassination of third caliph Uthmaan, events that were precipitated by mismanagement by appointed Umayyad governors (especially in Egypt and Kufa) there was chaos. Hazrat Imam Ali (as) tried in vain to protect the Caliph with his own sons and other members of the family of the Prophet, and mediate between the two sides (as he had done before), but before a solution could be reached, some rebels broke through the protection guards from behind and assassinated the Caliph. There was chaos and confusion. People urged Hazrat Imam Ali (as) to take helm of command and bring stability, but he declined. Matters got pretty bad and he was accused of not picking up the pieces, being the only one who could control the situation, and they tore at his clothes, and said only he can fix the things that now have come down to this terrible and almost irreversible state. They pleaded and pushed. He said he will only accept to take the reigns of the Khilaafah and fix things if the consensus of the Muhaajireen and Ansaar agree for it (i.e. Consensus Shura). They did and they gave him the oath of allegiance. But politics got the better of some people, and within a short period of time, fitnah was raised, and three rebellions occurred within 4 years, severely harming the Islamic state permanently. Maulana Mawdudi's "Khilafat-o-Mulukiyat" is one of the best references for the history of: what happened in 4th Caliphate, then Hazrat Imam Hasan bin Ali's (as) being compelled to abdicate to Muawiyah to prevent bloodbath of Muslims, then elimination of Shura and rise of crown prince Yazeed, and the protest of Hazrat Imam Husain (as) and massacre of Prophet's family at Karbala, and Yazeed's army massacre of the sons of the Muhajireen and Ansaar in Madina (among various other atrocities including large-scale rape and looting in Madina) and finally assault on Makkah. During these periods, the term "Shia" referred to those that supported the causes of Social and Political Justice, whether it was defense of the Islamic State during the 4th Caliphate, or support of the Amr bil Maroof and Nahi Anil Munkar and freedom protests of the Prophet's Grandsons and Prophet's Family against Dhulm / Oppression by the newly established Kingship (i.e. a Political Bid'ah undermining Shura that continues in many Muslim countries to this day). Shi'ism was a kind of political movement for justice and political reform against oppression, or a term used for that, in this period. The Umayyads were brutal and vicious. But the people rose, and brought them down after a long century of struggle. The Abbasids that came later were unfortunately also oppressors. During this period, all mainstream Muslim scholarship backed the "social and political justice cause and stance" of many from the Family of the Prophet (saww); for example, Hazrat Imam Abu Hanifa (ra) financially supported the protest movement of Zayd Shaheed (ra), the grandson of Hazrat Imam Husain (ra), against the Umayyads. The family of the Prophet (saww) was brutalized in many ways during this period, and that was painful for Muslims in general. This period of Shi'ism was identified by the positive attributes of Social and Political Justice, enjoining good, and forbidding evil. While in general people and groups campaigning and struggling and agitating for social and political justice in these periods were referred to as Shia, it was still not a uniform term, and it still did not reflect or represent a unified group (let alone a sect). It represented in this phase, the principle of upholding justice, enjoining good & forbidding evil. So far, so good... but then...
  5. THE FOUR STAGES OF DEVELOPMENT OF SHIISM STAGE 1 #Period 1: Shi'ism as a positive respected trend: Love of the Prophet's Family. #Period 2: Shi'ism as a positive respected trend: Social Justice and Amr bil Maroof & Nahi Anil Munkar. #Period 3: Shi'ism as a negative reviled trend: The coming of the Rawafid. #Period 4: Shi'ism as a negative reviled trend: Ghuluw and Tafweed (Shirk). Pre-Note: Development of Shi'ism and Sunnism is largely unrelated. The latter started forming in time of Imam Ahmad bin Hanbal in opposition to a trend historically referred to as "Mutazila". And it was a debate about how far does Aql (Intellect) go, and its impact on classical sources interpretation. Shia development has a totally unrelated trajectory. But since Shia and Sunni were survivors, they became natural rivals (especially given geopolitics) although - contrary to popular belief - they actually had nothing to do with each other in their formations. This is the Shia story (the early positive two developments, and the later repugnant two developments). Period 1: Shi'ism as a positive respected trend: Love of the Prophet's Family. From the time of the Prophet, till the period of the Sahabah (first generation) the word Shia was used loosely (and lingually) to refer to people that held the Prophet's family in high esteem and respect. Especially those who valued their knowledge, piety and personal virtues (fadhail). Sahabah in general had high respect and value for the family and clan of the Prophet (the Bani Hashim) especially given their sacrifices - both martyrs and survivors - such as Hamza Shaheed (ra), Jafar ibn Abi-Talib Shaheed (ra) (the leader to the Abysinia Expedition), and Ali ibn Ali-Talib (as) who was raised by the Prophet (saww) himself and married to his dear beloved daughter Sayiddah Fatima (as). Many Sahabah also felt that the Ahlul-Bayt (as) (specifically Hazrat Imam Ali (as)) were most deserving of leadership after the Prophet (saww), and were upset that chaos and confusion replaced what was supposed to have been a proper Shura (the chaos began with an Ansar agitation, it was broken up by three Muhajireen leaders (Abu-Bakr, Umar and Abu Ubaidah) and that led to a chaotic chain of political events). The family of the Prophet, busy in the burial preparations, was unaware of the sudden impromptu developments, and was thus absent. They decried the way things had happened, and the lack of proper Shura. But after few months of observing the rule of Abu-Bakr, all sides reconciled and hugged and made up, and it was all over. It maybe true that things were not as before exactly, because the Ahlul-Bayt (as) resented how things had gone, but in the end they had reconciled to it, and had accepted to lend their support/backing to the rule of Abu-Bakr. It was even accepted by Umar in the 2nd Caliphate, that the chain of events was unfortunate and that it should not re-occur. In any case, it is well documented that 6 months after passing away of the Holy Prophet (saww) the Bani Hashim reconciled with Abu-Bakr and lent the Caliphate their support and advise and validation for his leading the Ummah politically. This short episode closed at that point, or was supposed to have, but later on it was resurrected and way overblown by the 3rd and 4th periods/ phases of Shi'ism. Anyways, the first period or phase of Shi'ism was simply a special respect and honor to the Prophet's family, recognizing their sacrifices, closeness to the Prophet, being his beloved family, their knowledge and experiences with him, and their taqwa and ibadat and jihad and other fadhail. In this first period, the word "Shia" was loosely used as an attribute, not as a term for any group. There was no Shia group (let alone sect). Some of the great eminent Sahabah identified with this special love and honor for the Prophet's family were: Hazrat Abudhar Ghiffari, Salman Farsi, Miqdaad, Ammaar Yaasir, Bilal, Abdullah ibn Abbas, Jabir bin Abdullah Ansari, and Ubay bin Ka'ab - who was Umar's first appointed Taraweeh Imam because of his piety, vast Quranic knowledge, memory, and recital. There were many others, but this short list of eminent Companions should suffice. The truth is that all senior Sahabah, including Abu-Bakr and Umar had special honor and respect for the family of the Prophet (saww). Yes there were political differences, and in certain cases those led to some hotheadedness too, but it was definitely not what is made out to be. In fact All Muslims have that special respect and honor for the Ahlul-Bayt (as) (they send blessings upon them every prayer). Yes, there were some political disagreements, but which community doesn't have that? The important thing is that they settled their differences. Yet for the Shia of 3rd Period and 4th Period, it is a vital thing for them to make a mountain out of this short affair. More on that later (including infiltration). I should mention this much however -- much of what is preached about this affair in Shia communities today, is fiction (such as house burning, and roping Imam Ali (as), etc) fabricated by early Ghullaat with the intention to create fitnah, and wow, what a success the Ghullaat had! SHIA REFORMIST FACEBOOK
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