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In the Name of God بسم الله

Urwatul Wuthqa

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Everything posted by Urwatul Wuthqa

  1. You will find couple of e-ayatullah advising Shias to break fast before "layl". No need to use "absurd" tool like precaution (ahtiaat), take a glass of water a second before fajar adhan and break the fast when there is no sign of "layl".
  2. Bearing witness is related with the command of Wali e Barhaqq I.e., Allah (سُبْحَانَهُ وَ تَعَالَى) فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ So as per this logic, you do accept the wilayat of Allah (سُبْحَانَهُ وَ تَعَالَى) & Prophet (صلى الله عليه وآله وسلم) but you don’t testify their wilayat in tashahud. Why? But you have to do the "iqrar e wilayat e nabi (صلى الله عليه وآله وسلم) as well which you don't do. Why? Please show me where in Qur'an, Allah (سُبْحَانَهُ وَ تَعَالَى) has "commanded" to bear witness of wilayah of Imam Ali? If you're unable to show this command then you should know that you have lied on Allah (سُبْحَانَهُ وَ تَعَالَى) and this alone would sufficient to include you among those who are cursed by Allah (سُبْحَانَهُ وَ تَعَالَى) as well as by Sadiqeen (asws).
  3. Because we acknowledge that Prophet is our Wali. Do you forgot the ghadeer "man kunto mowla"? There is indeed difference between acknowledging (iqraar) something and bearing witness (shahadah) of something. It is not necessary to testify whatever you accept or acknowledge. Surah Aal-e-Imran, Verse 81: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ And when Allah made a covenant through the Prophets: Certainly what I have given you of Book and wisdom-- then an apostle comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you. (English - Shakir) So we do accept the wilayat of Allah, Prophet & Imams, but shahadat in tashahud is for Allah & Prophet, that is sufficient.
  4. I have installed solar plates and invertor on my roof top for power generation. I was amazed to note its function I.e., it beeps whenever sun rises as well as whenever sun sets. What I have noticed is that it beeps exactly 10-11 minutes after Sunni adhan So this is another testimony for the OP that science agrees with the Shia maghrib/aftar time.
  5. It is optional to choose either "V" or "W" to pronounce the Arabic "wow" Here is the example, lets try two different words of English and try to write them in Arabic alphabets: Very = ویری Will = ول We have و for V & W both.
  6. Surprisingly, they are still practicing the turbo tarawih while majority of their scholars prohibits them to go at supersonic speed.
  7. You have just proved my point by quoting this hadith. What else would seems best to us other than the words of Ma'soom which clearly mentions the two testimony in tashahud, necessary for the validation of prayers. These are the words of scholar, I have no objection if your marja' allows you to recite the third testimony in tashahud of namaz. As far as I know, only Ayatullah Shirazi is the marja of present times who allows to recite third testimony in tashahud of namaz.
  8. Allama Tabatabai in "Al Mizan" says that this chapter is especially for the purpose of worshiping Allah and no other chapter of Al Qur’an comes close to it in this respect. This divine revelation has been sent as though, on behalf of the servants of Allah, to teach them the manners of servitude, to show them how to praise their Lord, and how to declare their allegiance to Him in Allah’s own words.
  9. I suggest you to consider this matter as understood. If you claim that since religion is completed and perfected upon the nomination of Imam Ali (عليه السلام) as mowla in ghadeer therefore this testimony should be recited in prayers. You need to again support this assertion with sahih ahadith &/or any historical reference mentioning Prophet or Imam reciting it in tashahud. If you are unable to provide these references, it is obligatory on you to practice ahtiyaat. Wassalam.
  10. You're more than wellcome to do so. Just remember whatever you quote must contain 3 testimonies in continuation and should not be like this: "Ashhado an la ilaha ilallaho wahdshu la shareeka lahu wa ashhado anna Muhammadan abduhu wa rasoolohu, ashhado anna ne'm ar-rab ashado anna ne'm ar-Rasool......" In these sort of ahadith which are present in some books, the actual testimonies mentioned are two only as نعم الرب and نعم الرسول etc are the repetation.
  11. A brother from Ahlul Sunnah has explained this matter by quoting Imam Baydawi: "The entire Qur’an, according to Muslim beliefs, is a revelation from Allah and hence is given to us, for us to recite. The first word revealed chronologically was iqra’ (Read!), and so the rest of revelation follows as a recital for Muslims. One of the secrets of the Qur’an is in its change of “person” with respect to pronouns, a rhetorical device in Arabic called iltifat. As an example, the Fatiha begins by Allah addressing Himself in the third person, “In the name of Allah, All-merciful, All-compassionate. All praise be unto Allah, Lord of all the worlds. The All-merciful, All-compassionate. Master of the Day of Judgment.” Then Allah switches from the third person to second person and states, “You alone do we worship, and You alone do we seek help from.” In His own revelation, directed towards us so that we may recite it back to Him, Allah is teaching us a very powerful lesson through a mere change of person. As Imam Baydawi explains, this switch reflects the spiritual ascent of the believer, who begins by knowing his Lord through His names and attributes, yet progressively draws nearer to his Lord to the extent that his knowledge of Allah goes from “talking about” to “talking to.” The believer now directly addresses his Lord, as if “He Who was merely known has become seen, and He Who was merely comprehended has become directly experienced, and He Who was [seemingly] absent is now present.”
  12. Actually the hadith clearly mentions the requirement. Unfortunately what you're referring is related to maximum number of testimonies which as per another hadith is mentioned as not fixed. So brother, isn't it demands precaution (ahtiaat) as the matter is unclear about maximum? While the minimum requirements are very clear.
  13. In this blessed month, we specially give more time in reciting the holy book as this month is famous as the month of Qur'an. I would like to ask about the haqeeqat of one of its chapter Al-Fatiha or Fathatul Kitab. Why it seems like as it is words of someone other than Allah (سُبْحَانَهُ وَ تَعَالَى)? "Iyyaka na'budu wa iyyaka nasta'een.Ehdena assirat almustaqeem" Isn't it looks like that these are the words of someone else who is praising Allah (سُبْحَانَهُ وَ تَعَالَى) and asking his needs from Lord Almighty?
  14. Surah Al-Isra, Verse 9: إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا Surely this Qur'an guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward. (English - Shakir) This blessed moth is the one in which Allah (سُبْحَانَهُ وَ تَعَالَى) has revealed the Qur'an. A book which guides us towards that which is "aqwam" (most upright). May Allah (سُبْحَانَهُ وَ تَعَالَى) count us with those who recite this blessed book with the due right and grant us the toufeeq to enforce the commands & guidance mentioned in holy book to our daily life.
  15. I feel that "every verse" of Qur'an Al-Hakeem is beneficial and could impact everyone. Recommendation is therefore to recite the whole Qur'an & try to understand the message (apparent & hidden) by tafakkur & tadabbur. May Almighty Lord grant us the toufeeq to recite the holy book with its due right. Surah Al-Baqara, Verse 121: الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَٰئِكَ يُؤْمِنُونَ بِهِ وَمَن يَكْفُرْ بِهِ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers. (English - Shakir) via iQuran
  16. أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا {99} [Shakir 17:99] Do they not consider that Allah, Who created the heavens and the Earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying. [Pickthal 17:99] Have they not seen that Allah Who created the heavens and the Earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief. [Yusufali 17:99] See they not that Allah, Who created the heavens and the Earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude. Indeed we have seen that it is Allah (سُبْحَانَهُ وَ تَعَالَى) who has created the heavens and the Earth. What is meant by "seen" here? How the eyes of heart visualize a thing?
  17. رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ قَالَ لَن تَرَانِي 7:143
  18. Some times seeing the signs of a thing considered as seeing the thing itself. For instance, in the following verse, Prophet Musa (عليه السلام) seen the smoke or light (which is a sign of fire) yet he is mentioning as he seen the fire: إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى {10} [Shakir 20:10] When he saw fire, he said to his family: Stop, for surely I see a fire, haply I may bring to you therefrom a live coal or find a guidance at the fire. [Pickthal 20:10] When he saw a fire and said unto his folk: Lo! Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire. [Yusufali 20:10] Behold, he saw a fire: So he said to his family, "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire." So positively, we will be watching His great signs and considering as we are seeing Him.
  19. Is it created for this purpose? No الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ 67:2 Who then made it لَعِبٌ وَلَهْوٌ ? We or Allah (سُبْحَانَهُ وَ تَعَالَى)? A more clearer statement is in this verse: اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ {20} [Shakir 57:20] Know that this world's life is only sport and play and gaiety and boasting among yourselves, and a vying in the multiplication of wealth and children, like the rain, whose causing the vegetation to grow, pleases the husbandmen, then it withers away so that you will see it become yellow, then it becomes dried up and broken down; and in the hereafter is a severe chastisement and (also) forgiveness from Allah and (His) pleasure; and this world's life is naught but means of deception. Not everyone is involved here in لَعِبٌ وَلَهْوٌ Neither this limited worldly life is a mean of deception for everyone. Those who are well aware of the fact struggle here for the hereafter. For them, this worldly life is a mean to prepare and decorate the hereafter.
  20. Where is that permission of Imam? A hidden permission which none of the scholars have access to? Is it the permission "Do whatever seems good to you"? Even I have said you the same thing "Do whatever you like" when you are not accepting the rulings of those scholars who have spent their lives in studying and understanding the hadith sciences. For me "Ashado an la ilaha illaho wahdahu la shareeka lahu wa ashhado anna Muhammad abduhu wa rasoolohu" is sufficient for the validation of namaz. So I don't really need to jump into things which could become bid'ah hence cause the prayers to become invalid. This is our precaution (ahtiyaat) which is OBLIGATORY.
  21. We always avoid assumptions (Zan) as well as additions (bid'at). That's why we only recite what has been commanded and made clear. We don't go ahead of Prophet (صلى الله عليه وآله وسلم) for adding things of our liking to namaz. You are assuming too much about me. And I need to quote myself again what has been said: The answer is that in tashahud, we are commanded for two testimonies, first one is for Allah & His oneness while the second one is for Muhammad's (صلى الله عليه وآله وسلم) abdiyat & prophethood. The Ulil Amr's ata'at is actually the ata'at of Prophet (صلى الله عليه وآله وسلم) simply. And we only commanded to obey Allah (سُبْحَانَهُ وَ تَعَالَى) & Prophet (صلى الله عليه وآله وسلم), thank you for agreeing with me on that. Tell me brother which verse revealed first Ayah-e-Wilayat or Ayah-e-Balligh? Nabuwat of Prophet Muhammad (صلى الله عليه وآله وسلم) is not a thing which can be mentioned as incomplete. Wama Muhammadun illa Rasool. How strange!!!! So what seems best? Why should you want to stop on the Wilayat of Amirul Mo'mineen (عليه السلام)? Add further testimonies like I bear witness that Mowt is haqq, Jannah & Jahannum is haqq, resurrection is haqq etc. And continue to count because there is no limit after your argument deducted from verse of Ma'arij (more than two testimonies). Do you think deen becomes complete if you believe in the wilayat of Imam Ali (عليه السلام) and disbelieve in the hereafter? Do you think deen becomes completed when you accept the wilayat while rejecting the jannat & jahannum? Who is going to decide what seems best? Why not we just see what our blessed Imams have testified and follow them? Do you think that Imam is authorizing us to add whatever we like in namaz?
  22. Please brother, Namaz is not the poetry of Mirza Ghalib, where we can add or remove what we like. We need to obey what has been told and act according to what has been told. Don't tell us the importance of Wilayat and the wilayat of Imam Ali (عليه السلام). Perhaps you purposely ignore the first part of famous hadith-e-ghadir which says "man kunto mowla". It is relative, it is related it is continuation. This is yet another way to assume what you like to assume.
  23. Can we "add" something to namaz from our own opinion? If not, you got the answer.
  24. In the second testimony we testify that Muhammad (صلى الله عليه وآله وسلم) is the "Abd" at first place. It is famous among Shias that Ali (عليه السلام) is nafs of Rasool (صلى الله عليه وآله وسلم), does it means he becomes Prophet? I have said there can be many ways to "assume" what you want to "assume". Now lets see the verse of Ulil Amr: فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً 4:59 I have purposely quoted the last part of the verse first to show you the bolded part. Now lets see the two "ata'at" in the first part يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ There is not the third (أَطِيعُواْ ) obedience mentioned for Ulil Amr. The obedience of Ulil Amr (عليه السلام) is the continuation of the obedience of Prophet (صلى الله عليه وآله وسلم) This is another way to "assume" what you like to "assume". And rest assure that I don't need to trick you brother.
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