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In the Name of God بسم الله


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Everything posted by SunniBrother

  1. I don't care about them. And I don't follow their views. No one likes Uthman anyway.
  2. No doubt Hijab is obligatory to women. But forcing upon her is un-Islamic and tantamount to oppression. Muslim men are supposed to protect women. Wearing the hijab should come from her inner. All in all we are only responsible for our actions and deeds. We won't be held accountable for the sins of others. If you don't want a women without hijab then look for one with Hijab. This shouldn't be a hard thing to do. Wasalam
  3. This is misleading... And enemies of Islam can use as argument to criticize Islam. There's no such thing as Uthmanic copy. We have the same copy that was compiled during the caliphate of Abu Bakr (r). The same Qur'an that Ali (a) added phonemes and most isnads trace through Ali (a). There's no Tahreef in the Qur'an or Uthmanic "version".
  4. Because Sunnism spread by the sword at the hands of tyrannical Sultans and militant Tabligh and Dawah. No other group hade so many tyrants to spread their misguidance. We see this example today from Salafiyyah which they spread their misguidance through money, coercion and war. Same like Twelver Shiism is only Shia majority today because the Safavid conversion of Sha Ismael I who was a tyrant who also spread his misguidance by killing.
  5. I think Ibn Taymiyyah was on drugs. The Qur'an denies that Allah have a body - (2:115) The East and the West, all belong to Allah: you will face Allah in whichsoever direction you turn your face: Allah is All-Embracing and All-Knowing. ____ This verse explain how Allah is not restricted to a space and time. Giving a body to Allah is restricting Him to a place, space and time. Because logically every mass occupy a space and a mass is essentially a body which is restricted to it's place.
  6. This is implying Allah can be described with the attributes of oppression. Such thing is ascribing a weakness to Him. Read the next Verse: (4:79) Whatever good happens to you is from Allah; and whatever misfortune smites you is because of your own action. We have sent you to mankind (O Muhammad!) as a Messenger, and Allah is sufficient as a witness.
  7. The Poems are not based on Aqeedah but spiritual experience. When they talk about Love is love for Allah. The "homo" poems as OP described Is referring to Allah. You're not supposed to take the poems as creed but to feel it. You feel with the heart. This is the problem. Aql is not solely intellect of the mind but also the intellect of the heart. That's why we call Atheists stupid because they try to perceive everything with the head but they forget that the heart also have a intellect.
  8. Imam ‘Ali was asked by one of his companions, Tha΄lab al-Yamani whether he had seen his Lord. Imam ‘Ali replied, “How can I worship something that I do not see?” When asked how he saw Him, Imam ‘Ali replied, “Eyes do not reach Him with physical sight, but the hearts reach Him with the realities of belief.”- Nahjul Balagha
  9. I said Hanafi in Fiqh. Not Usul al Deen. There isn't consensus on his creed but he was Hanafi in Fiqh and there's isnads through him among some Hanafis.
  10. He was neither tall nor short, he had broad shoulders, he had strong arms, he was bald on top of his head. His beard reached his chest. He had several scars in his body and one massive scar from Uhud. His eyes where kind and soft and his face was pleasing to the eyes.
  11. Ibn Abbas (r) supported the view that it stands for Allah and His attributes. I personally like this one: It has been discovered that by removing the duplicate letters (leaving only one of each of the 14 initials) and rearranging them, one can create the following sentence: "نص حكيم قاطع له سر " which could translate to: "a wise and sharp text that has a secret".
  12. Risalat al-Mut`a Shaykh al-Mufid Muhammad b. Muhammad b. an-Nu`man isnad from Ahmad b. Muhammad b. Khalid from Sa`d b. Sa`d from Isma`il al-Ju`fi. He said: Abu `Abdillah عليه السلام said: O Isma`il, have you done mut`a this year? I said: Yes. He said: I do not mean the mut`a of hajj. I said: So what then? He said: The mut`a of women. He said: I said: With a beautiful Berber slave-girl? He said: It had been said O Isma`il, do mut`a with what you have found, and even (if it is) a Sindhi woman. From Abu ‘l-Qasim Ja`far b. Muhammad b. Qulawayh from his father from Sa`d b. `Abdullah from Ahmad b. Muhammad b. `Isa from Ibn Abi `Umayr from Hisham b. Salim from Abu `Abdillah عليه السلام. He said: It is desirable for the man that he should marry in mut`a. And I do not love that a man from you should leave the world until he marries in mut`a, even if (only) once. And by this isnad from Ahmad b. Muhammad b. `Isa from Muhammad b. al-Hasan from Muhammad b. `Abdullah from Salih b. `Uqba from his father from al-Baqir عليه السلام. He said: I said: Is there reward (thawab) for mut`a? He said: If he desires by that Allah عزوجل and opposing so-and-so, he does not speak a word but that Allah writes for him a good deed. And if he comes to it, Allah forgives him by that a sin. So when he does ghusl, Allah forgives for him by the number of what passes upon his hair of water. He said: I said: By the number of hairs? He said: Yes, by the number of hairs. And by this isnad from Ahmad b. Muhammad b. al-Hasaan from Musa b. Sa`dan from `Abdullah b. al-Qasim from `Abdullah b. Sinan from as-Sadiq عليه السلام. He said: Allah عزوجل forbade intoxicants of every drink upon our Shi`a, and compensated for them from that (with) mut`a. And by this isnad from Ahmad b. Muhammad from Musa b. `Ali b. Muhammad al-Hamdani from a man he named from Abu `Abdillah عليه السلام. He said: There is not a man who does mut`a then does ghusl but that Allah creates from every drop (of water) that drops from him seventy angels who seek forgiveness for him until the day of the resurrection, and who curse the avoider of it until the Hour rises. And this is but a little of a lot in this meaning. And by the isnad from Ahmad b. Muhammad b. `Isa from his rijal going up to the Imams عليهم السلام from them is Muhammad b. Muslim. He said: Abu `Abdillah عليه السلام said: There is no harm with marriage to the virgin when she accepts without the permission of her father. And Jamil b. Darraj when as-Sadiq عليه السلام was asked about mut`a with a virgin. He said: There is no harm with doing mut`a with the virgin And from Hisham b. Salim from as-Sadiq عليه السلام about the least (amount for mahr) in mut`a. He said: A siwak that is bitten. And from Abu Basir that he mentioned to mut`a to as-Sadiq عليه السلام: Is it from the four? So he said: Marry a thousand from them.
  13. Clever question trying to deflect. I am not in favor of that, and the madhabs reject that. It's a recent trend among Salafis.
  14. It's on Twelver books that it's a highly recommended Sunnah at least once in life time. Mutah is not a exception rule but a Twelver religious obligation (Almost). At least in your books.
  15. Allah send revelation in the language of the Prophet who conveys so that his people may understand. For example: Moses (a.s) spoke Hebrew and the Torah was in Hebrew, Isa (a.s) spoke Aramaic and his Injil was in Aramaic, the people around them spoke this languages. By the way, Arabic evolved from Aramaic and Aramaic evolved from Hebrew.
  16. I did gave you proof of religion and the prophets. Trust me. Proof of God would be far longer. Can you proof that Jesus (a.s) was a true prophet? With so many people claiming revelation, why not be a Jew and follow Moses (a.s)? Yet you are a Christian, not a Jew. Why? You also don't seem to follow those other prophets you mentioned.
  17. Know that Allah, the Mighty and Majestic, created creation and placed intellect in them as a proof for or against them. He placed it in them and demonstrated it in them by means of the effects of His creation and what He created. However, it was not possible for Him to demonstrate to them His desire to command or prohibit them by this. This is because this demonstration is not amongst His attributes. Therefore, creation is in need of a means of demonstrating to them what Allah desires from them. This is why Allah makes it known that it is a proof for creation. This is so that it makes it necessary to convey to them and establish rulings upon them. This was by means of sending the prophets as a proof to them. If He had not sent the prophets, creation would have a proof against Him. It is as Allah, the Blessed and Exalted, says—in a way to repudiate the repudiators and to respond to the critics: {…so that men will not have an argument against Allah after the Messengers…} (Q. 4:165). Also, so that they may not say: {“…There has not come to us a bringer of good news or a bringer of warning!”} (Q. 5:19). Therefore, Allah sent His Messengers as a proof against His creation. They were to teach His creation what they needed, and it was necessary that they be from amongst them. This should be sufficient for you.
  18. I'll crush your argument like the Glass House that the salafiyyah is. Prepare to get squashed - The defenition of a Ta’weez is simply ‘a written Du'a,’ which is from the Qur’an or Ahadith, and is for the one who cannot read or has not memorized that particular Du'a. It is written on a piece of paper and is worn around the neck. We, the Ahle Sunnah believe, to wear a Taweez around the neck is permissible if the du’a contained in it is written from the Qur’an or Ahadith. Prophet Muhammad [May Allah bless him and grant him peace] used to recite du’a and then blew onto the sick person. The companions of the Prophet [May Allah bless him and grant Him peace] also did this and the companions wrote the du’a on a piece of paper and placed it around the neck of that person if they could not read it. Of course, the du’as from the Qur’an and Ahadith have the power to heal the sick. Some people say, if you wear the Taweez you are commiting shirk, but we will prove, with the help of Allah Almighty, that it is permissible to wear a Taweez. The Qur’an has the power of healing Allah Almighty says in the Qur’an, “…We send down in Qur’an that which is a healing and a mercy to the believers…” (Surah Bani Israeel Verse 82). Qadi Shawkani writes, if the Qur’an’s du’as are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured. (Tafsir Fathul Qadir under Verse 82 Surah Bani Israeel). Proof of wearing the Taweez Hafidhh ibn Kathir and Qadi Shawkani write: Amr Ibn Shu’aib RadhiAllahu ‘anhu says, that ‘RasoolAllah (Sallallahu’ alaihi wa sallam) taught my Father and grandFather a Du'a which we would read before going to sleep, to protect us from fear and anguish. We told our elder children to recite this Du'a before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks. [Musnad Ahmad Ibn Hanbal vol.2, Abu Dawud in Chapter of Medicine, Tafsir by Hafidhh Ibn Kathir of verse 97 of Surah Al-Mu’minoon and Qadi Shawkaani in Fath-ul-Qadeer under the same verse] It is permissible to read du’a and blow upon the sick Imam Bukhari and Imam Muslim write: When a person who was sick or in some distress they would go to the Prophet [May Allah bless him and grant Him peace] who would then place his hand on the area of the pain and recite a du’a and then blow onto him. (Bukhari, Muslim chap on Tibb). Imam Muslim writes: When the Prophet [May Allah bless him and grant Him peace] was ill for the last time, angel Jibreel [May Allah bless him and grant Him peace] came and recited du’a and blew on to the Prophet [May Allah bless him and grant Him peace]. (Muslim chapter on Tibb) Imam Muslim writes: Aisha (Radiall hu anhua) said when the Prophet [May Allah bless him and grant Him peace] was ill the last time, she recited Surah Al-Falaq and Surah Al-Naas and then blew on to the Prophet [May Allah bless him and grant Him peace]’s hands. The Prophet then blew this onto his own face and body because his hands had more blessing then Aisha’s (Radiall hu anha). (Muslim chap on Tibb) From the above narrations, it proves that to blow after reciting du’as onto the sick is Sunnah and the more pious the person is, the more healing power he has because he is blessed more than the less pious. Hafidhh ibn Taymiyyah writes: It is permissible to [to recite du’as, and then] blow upon the sick in Islam, but the words must be from the Qur’an or Ahadith. If the words are not then it is not permissible. [Al-Tawasul chapter on Blowing onto the Sick by Hafidh ibn Taymiyyah] Q) Some people say, “How is it allowed to blow dua’s onto the sick, when some Hadith say this is forbidden?” Allama Sa’idi has written the answer to this question in great detail he’s also put the opinion of all the other great scholars, and we will present this here. Allama Gulam Rasool Sa’idi writes: Imam Nawawi Rahmatullah in Sharh Muslim states: ‘there are two types of Ahadith concerning blowing. (Reciting a Du'a and then blowing onto a person.) One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon’. Imam Muslim Rahmatullah has also written a hadith in support of those who do not ask to be blown upon. Imam Bukhari Rahmatullah in the chapter on Tibb (Medicine) has written Du'as, which our Prophet [May Allah bless Him and grant Him peace] recited when doing ‘Damm’ (Reciting a Du'a and then blowing onto a person). Imam Muslim Rahmatullah states in the Chapter on Virtues of the Prophet [May Allah bless Him and grant Him peace] that: when our Prophet [May Allah bless Him and grant Him peace] was ill, the Angel Jibreel came to him and performed the blowing. The above types of Ahadith apparently seem to contradict each other but in reality there is no contradiction. The former type of Hadith refers to the prohobition of having read something that is not from the Qur’an and Sunnah [ie, something that has pictures, diagrams and words not from the Qur’an] and then blow upon someone. The latter types of Ahadith which permit Damm refer to those Kalimaat (words or verses) which have been taught by the Prophet [May Allah bless Him and grant Him peace]. In the same way as above there are two types of Ahadith concerning Ta’weez. There are many narrations that forbid the use of Ta’weez and also many permitting their use. Imam Qurtubi Rahmatullah wrote in detail about both types of Ahadith concerning Ta'weez: ‘The Ta’weez that are forbidden are those Ta’weez from the time of ignorance, those which are Satanic and contain an element of Shirk'. (Mantar, Voodoo and Magic etc.) The Ta’weez, which are permitted are those written with Du'as, which are evident from Qur’an and Ahadith only. Here are the narrations, which show that it is permitted for a person to put a Ta’weez around his/her neck. Allama Alusi Hanafi in his Tafsir of the Qur’an writes: According to Imam Malik Rahmatullah ‘It is permitted to put around the neck the Ta’weez written with the name of Allah? Imam Baqir also stated that it is permitted to put such a Ta’weez around the neck of a child. [Rooh-ul-Ma’ani, chapter 15" under verse 97 of Surah Mu'minoon] Allama Shami Hanafi Rahmatullah writes: It is permitted to write a Ta’weez and put it around the neck. He further adds that it would be better if a person recites the Du'as taught by the Prophet (Sallallahu’ alaihi wa sallam.) But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck [Rud-ul-Mukhtar chapter Qirat, Sharah Sahih Muslim chapter on Tib by Allama Sa’idi]. To conclude it can be said that those verses that oppose the Qur’an, Shari’ah, or the Sunnah are forbidden to read and also forbidden to put around the neck. But as for the Du'as and verses from the Qur’an and Sunnah it is permitted to be written and put around the neck of a small child or an illiterate or a sick person.
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