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Ashvazdanghe

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  1. Salam in opposition of your claim cursed Shibath b ribea ( participant in Karbala against imam ) never ever has been a shia which his tribal connection doesn't make him a devout Shia although he has been one of aristocrats of Kuffa which Mukhtar for being peace with his tribe had to tolerate him in order to prevent uprising of Arab tribes against Mawali (Iranian converts).
  2. Salam your statement just a proof of your double standards which previously you have mentioned all Shia books are not Hujjah (proof) for while you have mentioned too weak narrations which in your translation you have created a Thiqa chain by mentioning all narrators as Thiqa while you have not provided any evidence for calling all of them as Thiqa narrators while "late Ayatollah Khoei (رضي الله عنه) believes that the chain of [reproaching] transmission of this tradition is poor (dha’if). " ;also in shia sources all negative narrations about Mukhatar (رضي الله عنه) has been mentioned due to Taqiyya because Imam Sajjad (عليه السلام) has been under heavy surveillance & censorship of of cursed Umayyads in order to Imam (عليه السلام) & his followers won't initiate another revolt against them so therefore Imam (عليه السلام) has opposed opinion of some Ghulats likewise Kaysaniyyah sect who accustomed some beliefs to Mukhtar (رضي الله عنه) & Muhammad b. al-Hanafiyya (رضي الله عنه) . Mukhtar from the Perspective of Scholars Most of the scholars and experts in the field of hadith and biography have chosen the traditions which praise Mukhtar. They have given opinions on these traditions as such: A) The traditions which reproach and criticize Mukhtar are very poor in terms of the chain of transmission.[13] Kashi says in this regard: “It seems these traditions have been fabricated by Sunnis.”[14] [13] Mu’jam al-Rijal, vol.18, p.97. [14] Rijal Ibn Dawood, p.514, This is not stated anywhere in Rjial al-Kashi. Perhaps, Ibn Dawood has had a version of Rijal in which this is said. B) It is very much likely that these traditions have been issued in the state of taqiyah (quietism or dissimulation) only to protect the Imam and the Hashemites from the evils of the tyrant rulers.[15] [15] Mu’jam al-Rijal, vol.18, p.100 Relation with Imam al-Sajjad (a) There are different reports on al-Mukhtar's relation with Imam al-Sajjad (a). Some reports show that Imam al-Sajjad (a) did not welcome al-Mukhtar and rejected his gifts,[57].[58] whereas other reports show that he was approved by Imam al-Sajjad (a). With the censorship that existed because of the Umayyads and Zubayr dynasty, it was not possible for Imam al-Sajjad (a) to directly interfere. Therefore, he announced that Muhammad b. al-Hanafiyya is his representative and referred al-Mukhtar to him. According to this report, al-Mukhtar sent 20,000 Dinars to the Imam (a), which he accepted, and rebuilt 'Aqil b. Abi Talib's house, and the rest of the Banu Hashims' houses which were ruined.[59] Al-Mukhtar also gifted a slave which he had bought for 30,000 Dirhams to Imam al-Sajjad (a). Zayd b. 'Ali was born from that slave.[60] Another report states that when a group of leaders from Kufa went to visit Imam al-Sajjad (a) and asked him about al-Mukhtar's mission, he referred them to Muhammad b. al-Hanafiyya and said, "Oh uncle, if a black slave shows intolerance for our sake, it is obligatory for us to rush to his help. Do whatever you want regarding this matter, for I have chosen you as the representative in this issue."[61].[62] Ayatollah Khoei[63] and Abd Allah Mamaqani[64] believe that al-Mukhtar had a specific permission from Imam al-Sajjad (a) for his uprising. https://en.wikishia.net/view/Al-Mukhtar_b._Abi_'Ubayd_al-Thaqafi You have confused by just looking to too weak narrations about reproaching him from too weak nHadith & accusations of Wahabis against him while you have not looked into reliable hadiths which he has been praised . When it comes to this historical account, it must be said that even if we assume that this claim about Mukhtar is genuine, this event and what he had said dates back to twenty years before his martyrdom. When we want to judge about someone being good or bad, we should look at his present condition. Although this saying of Mukhtar is not good, it does not change our judgement about his overall character. There have been people in history such as Hurr bin Yazid Riyahi who deserted Yazid’s army and joined Imam Hussein. Just in a few hours’ time, he turned in repentance, achieved eternal prosperity and changed the judgement of history about himself. Mukhtar’s personality in the narrations The traditions about Mukhtar in our sources are divided into two categories; some of them praise him and others simply reproach him. A) Traditions praising Mukhtar There are many traditions in the hadith books praising Mukhtar. However, for the sake of brevity, we will mention only three instances: 1. Imam Sadiq (عليه السلام) said: “None of the Hashemi women combed and applied henna to their hair until Mukhtar sent the heads of the murderers of Hussein to our family.”[5] Ayatollah Khoi (رضي الله عنه) considered this narration as authentic[6] and it is a clear endorsement of Mukhtar’s action. 2. Imam al-Baqir (‘a) thus said about him: “Do not speak ill of Mukhtar because he killed our murderers, did not allow our spilled blood to be disregarded, gave our daughters in marriage, and at the time of difficulty he distributed properties among us.”[7] It has been narrated that when Mukhtar sent the head of the accursed ‘Ubayd Allah ibn Ziyad to Imam as-Sajjad (‘a), the Imam (‘a) prostrated and made benevolent prayer for Mukhtar saying: "جَزىَ اللهُ المُختارَ خَیراً" (may Allah reward Mukhtar). [8] [5] Behar al-Anwar, vol.45, p.386; Rijal al-Kashi, p.127. [6]Khoei, Abul Qasim, Mu’jam al-Rijal, vol.18, p.94, Qom, 1410 A.H. [7] Behar al-Anwar, vol.45, p.343; Rijal al-Kashi, p.125. [8] Rijal al-Kashi, p.128. Traditions reproaching Mukhtar Here, we shall also make reference to only three instances: 1. Imam Sadiq (عليه السلام) said: “Mukhtar ascribed lies to Imam Sajjad.”[9] 2. In another report it has been narrated that Mukhtar sent twenty thousand dinars to Imam Zainul Abedeen. The Imam accepted the amount and spent it on reconstructing ruined houses. Then he sent Imam Sajjad another load, a gift, which the Imam (عليه السلام) did not accept.[10] In another narration, it has been reported that the Imam said: “I do not accept any gift from liars.”[11] 3. Mukhtar is also reproached for his belief in the imamate of Muhammad bin Hanafiyah and for his calling on people to accept him as the next leader. He was allegedly involved in the creation of the Kaysaniyyah sect.[12] [9] Behar al-Anwar, vol.45, p.343. [10] Rijal al-Kashi, p.128. [11] Ibid, p.126. [12] Hilli, Ibn Dawood, Rijal, p.514, Tehran, 1383 (Persian calendar). Salam this is comparing apples with oranges because that two elders have shown their enmity toward blessed household of prophet Muhammad (pbu) while Mukhtar (رضي الله عنه) has shown devotion & loyalty to blessed household of prophet Muhammad (pbu) also that two elders have been buried by hijacking inheritance of prophet Muhammad (pbu) by Ayesha while accroding @sunnism & @Qadri_01 prophet Muhammad (pbu) has not left any inheritance while they are praising Ayesha for hijacking inheritance of prophet Muhammad (pbu) based on their double standards . Mukhtar’s Enemies Doubtlessly, this fib was scribed by the Umayyid propaganda vizier. However, while Mukhtar had ample external enemies – including the Umayyid caliphs, his rival Ibn Zubayr, and the killers of Imam Husayn – his true enemies came from within, and, in the end, they were the ones who brought him down. While virtually no one, not even the Umayyid governor ‘Abdullah ibn Yazid, could find fault with his desire to take vengeance for Imam Husayn20, the Kufan aristocracy shivered at his other banner: social equality. At the time, Kufan society was highly stratified, with the non-Arabs (mostly Iranian mawali) paying higher taxes and receiving short shrift21. However, as these foreigners joined the fold of Islam, they expected to be treated as equals and were dismayed when they were viewed more as chattel. Mukhtar promised to uplift them, and, unsurprisingly, they followed him in droves. Mukhtar’s equitable treatment towards them scared the nobles, who gathered outside the city and proclaimed22: As soon as Mukhtar’s army had left Kufa, they revolted, forcing kinsmen to fight kinsmen and blood to flow through the Kufan streets23. While Mukhtar quickly put down that rebellion, animosity towards the mawali did not subside. Tragically, during a subsequent battle, one of Mukhtar’s officers tricked his commander into dismounting the mawali; practically none of them survived24. Despite the fact that Mukhtar had once pardoned these Kufan nobles, they ultimately turned against him and sided with Mas‘ab ibn Zubayr, even though he prided himself on being ‘the butcher’. After killing Mukhtar, Mas‘ab then fulfilled his name and executed thousands of mawali25. https://www.al-islam.org/mukhtar-al-thaqafi-character-versus-controversy-amina-inloes/mukhtar-al-thaqafi-character-versus Question 094: What is the shia opinion of Mukhtar al-Thaqafi? Answer 094: There are two different opinions about Mukhtar al-Thaqafi. Some commended him and others blamed him. The following are some reliable traditions in which Mukhtar has been commended and accepted by scholars of hadith and Rijal sciences: Based on reports in history books, Mukhtar killed Umar bin Saad and sent his head along with some money to Muhammad bin Hanafiyah. Seeing Umarbin Saad’s head, Muhammad bin Hanafiyah prayed for Mukhtar as such, “O Allah, grant Mukhtar the best of rewards on behalf of Muhammad (saws) and his Ahlul-Bayt[1].” Indeed, according to another tradition which has been related by Kashi in his book, it says, “When Ubaidullah bin-Ziad and Umar bin Saad heads were brought to Imam Zainul Abedeen ((عليه السلام)), the Imam prostrated praising and thanking Allah (سُبْحَانَهُ وَ تَعَالَى) and praying for Mukhtar and wishing him well[2].” Based on a another report by Ya’qubi, Ubaidullah bin Ziad’s head was sent to the fourth Imam, Imam Sajjad ((عليه السلام)) and Umar bin Saad’s head were sent to Muhammad bin Hanafiyah. It was said, “Do not blame Mukhtar, because he killed our enemies[3].” However, there were some traditions in which Mukhtar has been blamed,[4] but most of Shia scholars haven’t approved such traditions[5]. For further information, please read the following answer: Index: The number of soldiers who came to Karbala to fight against Imam Hussain (عليه السلام), answer 568. Index: Enemies killed by Imam Hussain (عليه السلام) in Karbala on the Day of Ashura, answer 598. [1] . Ibn A’tham Kufi, Ahmad bin A’tham,al-Fotuh, researched by, Shiri, Ali, vol.6, p. 247, Dar al-Azwaa, Beirut, 1411 A.H; al-Bedayah wa al-Nehayah, vol.8, p. 274; Balazari, Ahmad bin Yahya, Ansaab al-Ashraf, researched by Zakaar, Suhayl,Zarkali, Reyadh, vol.6, p. 406, Dar al-Fikr, Beirut, 1417 A.H. [2] . The Arabic version of the report is as under: «أَنَّعَلِيَّ بْنَ الْحُسَيْنِ(ع)لَمَّاأُتِيَ بِرَأْسِ عُبَيْدِ اللَّهِ بْنِزِيَادٍ وَ رَأْسِ عُمَرَ بْنِ سَعْدٍخَرَّ سَاجِداً وَ قَالَ الْحَمْدُلِلَّهِ الَّذِي أَدْرَكَ لِي ثَأْرِيمِنْ أَعْدَائِي وَ جَزَى الْمُخْتَارَخَيْراً» Kashi, Muhammad bin Umar, Ikhtiyar Ma’refat al-Rejal, researched and edited: Shaykh Tusi, Muhammad bin Hasan, Mustafawi, Hasa, p. 127, Mashad University Press, first edition, 1409 A.H. [3] . Biharal-Anwar, Vol. 45, Pg. 343. [4] . Bihar al-Anwar, Vol. 45, Pg. 343; Ibid, Pg. 126. [5] . Mojam al-Rijal, Vol. 18, Pg. 100 https://askislam.ir/en/mukhtar-al-thaqafi-according-shia/ Chapter 5: Mukhtar al-Thaqafi Chapter 5: Mukhtār al-Thaqāfī, The Enlightened Messianic Activist, The Shī‘ite Insurrection as Political Reaction, Reparation and Revenge Shi’ite Islam: Orthodoxy Or Heterodoxy? Second Amended and Amplified Edition Luis Alberto Vittor Abd Allāh ibn Saba’ and Mukhtār al-Thaqāfī are presented by Alessandro Bausani as “extremists” [ghulāt]14 and precursors of a political Shī‘ism. Muslim and non-Muslim specialists have long disputed which one deserves the inappropriate title of “founder of Shī‘ite Islām.” The Italian Orientalist briefly refers to ‘Abd Allāh ibn Saba’ as an exalted personality, an ex-Jewish Yemenite who deified ‘Alī during his lifetime. The feeble historical foundation surrounding someone considered to be no less than the “founder of Shī‘ite Islām” should have led Bausani and other contemporary Orientalists to infer that they were dealing with a fictitious character or an insignificant individual whose existence had not even been faithfully documented by the annals of time. It is shocking to learn, nonetheless, that the refusal to recognize Shī‘ism as a historical and meta-historical reality profoundly rooted since the dawn of Islām has led certain Orientalists to discard the strongest evidence in favor of the weakest. In reality, ‘Abd Allāh ibn Saba’ is a literary character, a fabrication of Sayf ibn ‘Umar al-Zindīq [the Atheist or Dualist], a famous falsifier of aḥādīth or prophetic traditions.15 https://www.al-islam.org/shiite-islam-orthodoxy-or-heterodoxy-second-amended-and-amplified-edition-luis-alberto-vittor-14 Mukhtar Al-Thaqafi: Character Versus Controversy Amina Inloes
  3. Salam if there is another projects available so therefore ; it's better to switch to alternate projects . if it is only option for you so then you can talk with instructor that you only can make the game but another person than you must test it.
  4. questions-about-Chess https://www.al-islam.org/ask/topics/4365/questions-about-Chess https://www.al-islam.org/code-practice-muslims-west-sayyid-ali-hussaini-sistani/youths-issues
  5. Salam according to Ayatollah Sistani only playing of chess is forbidden ; but on the other hand there is no specific ruling about studying game and constructing the board and uploading it ; so therefore you can study it's ruling & do other related stuff except playing it which these process of making chess game doesn't count as playing it however for testing it you must ask from another person who doesn't follow him to play it in order to check that it for you that it works correctly which hiring a tester for testing a game is common task for all game makers . https://www.sistani.org/english/qa/01161/
  6. Fatimah’s Characteristics Fatimah az-Zahra’ (s.a.) was different from all women in her high qualities and noble characteristics that took her to the highest rank of virtue and perfection. She was an example of her father’s morals and mentality. She resembled him in his deep faith in Allah the Almighty, asceticism, and refraining from pleasures of this life. Here, we talk about some of Fatimah’s characteristics: Infallibility Fatimah (s.a.) was infallible, and this is an indisputable fact. Allah had purified her from every sin and every defect, and endowed her with all virtues to make her an example for all the women of the world. She was an ideal example in faith, worship, chastity, purity, charity, and kindness to the poor and the deprived. Proofs on her infallibility 1. The verse of purification; Allah has said, “Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying.” 33:33 The People of the House (the Ahlul Bayt) were Ali, Fatimah, al-Hasan and al-Husayn ((عليه السلام).).1 1.Tafsir of ar-Razi, vol.6 p.783, Tafsir of ibn Jarir, Musnad of Ahmed bin Hanbal, vol.4 p.107, Sunan of al-Bayhaqi, vol.2 p.14, al-Khasa’iss of an-Nassa’iy, p.33, al-Khasa’iss al-Kubra, vol.2 p.264, ar-Riyadh an-Nadhirah, vol.2 p.188, Mushkil al-Aathar, vol.1 p.324. The verse clearly proves the infallibility and purity of these persons from every sin and vices. Allah had chosen these people to be examples for His people and guides to His obedience and pleasure. It is impossible for Allah to give sinners or guilty people this gift. Infallibility, in its concept, definitely would not be far from the Ahlul Bayt ((عليه السلام).) who were the centers of knowledge and wisdom in Islam. For forty years, I have researched and written books on them, but I could find a slip neither in their sayings nor in their doings. Even their enemies, who were full of grudge against them, did not mention any fault or any bit of deviation about them. Imam Ali ((عليه السلام).) says, ‘By Allah, if I am given the seven districts with all that under their skies to disobey Allah in a bran of a grain of barley that I deprive it of a mouth of a locust, I will never do.’ This far extent of piety in the imams is the very infallibility that the Shia believe to be in their imams. Anyhow, Fatimah (s.a.) was one of the fourteen infallible members of the Ahlul Bayt ((عليه السلام).). 2. The Prophet (S) made all his nation, through his repeated sayings, know that Fatimah (s.a.) was a part from him, and that whatever pleased her would please him and whatever displeased her would displease him. That she was a part from the Prophet (S) means that she was infallible since the Prophet (S) was infallible. 3. The true traditions that were transmitted from the Prophet (S) confirmed that Allah would be pleased with the pleasure of Fatimah (s.a.) and would be displeased with her displeasure. These traditions mean that Fatimah (s.a.) had reached a degree of faith and piety that would take her to the same rank of the infallible prophets who sincerely obeyed Allah and knew Him as He was. 4. The Prophet (S) compared his progeny to the Book of Allah as in the mutawatir (successive) tradition of “ath-Thaqalayn”, and since the Book of Allah is infallible from any falseness, so are the Ahlul Bayt ((عليه السلام).); otherwise, the Prophet (S) would not compare them to the Book of Allah. Fatimah (s.a.) was at the head of the pure progeny of the Prophet (S) and was the mother of all the infallible imams (except Imam Ali) whom Allah had purified from all uncleanness. 1.Tafsir of ar-Razi, vol.6 p.783, Tafsir of ibn Jarir, Musnad of Ahmed bin Hanbal, vol.4 p.107, Sunan of al-Bayhaqi, vol.2 p.14, al-Khasa’iss of an-Nassa’iy, p.33, al-Khasa’iss al-Kubra, vol.2 p.264, ar-Riyadh an-Nadhirah, vol.2 p.188, Mushkil al-Aathar, vol.1 p.324. https://www.al-islam.org/life-fatimah-az-zahra-principal-all-women-study-and-analysis-baqir-sharif-al-qurashi/fatimahs#proofs-her-infallibility
  7. Imam Ali’s Regard for Lady Fatima s.a SHAFAQNA-Ali’s regard for Fatema was the same as was the regard of the Holy Prophet for Lady Khadija. Until the life of Lady Khadija, the Holy Prophet did not accept the hand of any other woman and likewise until the life of Fatema, Ali did not marry any other woman. The critics of Islam, in their ignorance of the truth, betray their prejudice in their venture to criticise saying that the Holy Prophet was extremely polygamous https://india.shafaqna.com/EN/imam-alis-regard-for-lady-fatima-s-a/ Many narrations illustrate how Imam Ali (عليه السلام) spoke to others of his love and admiration for his wife. Imam Ali (عليه السلام) has said about Lady Fatima (عليه السلام), “When I looked at her, my griefs and sorrows were relieved1.” While it was common practice to have more than one wife, Imam Ali (عليه السلام), in his loyalty solely to Lady Fatima (عليه السلام), never married another woman during her lifetime. He displayed profound respect for her emotions and autonomy: “By Allah, I did never anger her or force her to do something (unwillingly)…” 1 38.Bihar al-Anwar, vol.43 p.133 quoted from Amali at-Toosi. 1 https://www.al-islam.org/life-fatimah-az-zahra-principal-all-women-study-and-analysis-baqir-sharif-al-qurashi/marriage https://www.thelegacy.org.uk/imam-ali/a-model-for-love-imam-ali-ass-devotion-to-lady-fatima-as/ https://almerja.com/en/more.php?pid=1583 During the era of Prophet Muhammad ((صلى الله عليه وآله وسلم).) there lived a rich man by the name of Abdur Rahman ibn Awf, whom as the custom of the pre-Islamic era believed a large dowry [Dowry, also known as Sidaq refers to a wealth that a husband offers his wife as a gift to show his true intention.] to present a woman’s value and her husband’s superiority in society. Abdur Rahman ibn Awf visited Prophet Muhammad (صلى الله عليه وآله وسلم) and said, “If you give Lady Fatimah’s (sa) hand in marriage to me, I will put as her dowry a hundred camels covered with expensive Egyptian cloth followed by a thousand gold Dinars!” Prophet Muhammad (صلى الله عليه وآله وسلم) asked, “Do you think I am the servant of wealth and money that you try to impress me with these things?” Other than Abdur Rahman ibn Awf, there were many other men like Abu Bakr, Umar ibn al-Khattab, Uthman from the companions (Sahabah) of Prophet Muhammad (صلى الله عليه وآله وسلم) who would ask Lady Fatimah’s (sa) hand in marriage for reasons ranging from her well-known virtues to her relation to Prophet Muhammad (صلى الله عليه وآله وسلم) and a noble family. However, all suitors were refused for as Prophet Muhammad (صلى الله عليه وآله وسلم) had said, Lady Fatimah’s (sa) marriage had been decreed by Allah (سُبْحَانَهُ وَ تَعَالَى). And with the descent of the angel of revelation, Hazrat Jibril (Gabriel) Prophet Muhammad (صلى الله عليه وآله وسلم) had been commanded to marry Lady Fatimah to Imam Ali ibn Abi Talib (عليه السلام). Prophet Muhammad (صلى الله عليه وآله وسلم) has said in this regards, an angel came to me from Allah (سُبْحَانَهُ وَ تَعَالَى) and said, “The Lord sends his greetings unto you and has said, I have wedded your daughter Fatimah in the heavens to Ali ibn Abi Talib; you too therefore wed Fatimah to Ali ibn Abi Talib!” It is mentioned in the narratives that Prophet Muhammad (صلى الله عليه وآله وسلم) said: “If Ali didn’t exist, there would be no mate for Fatimah.” https://shiastudies.com/en/16656/marriage-hazrat-fatima-al-zahra-s-imam-ali-ibn-abi-talib-s/ Fatimah (s.a.) The Loyal wife of Ali “In the event that Ali would not have been created, there would have been no one worthy to be Fatimah’s (s.a..) spouse.”1ٌ A Marriage Made in Heaven The extraordinary virtues of Fatimah on one side, and on the other side, her blood relations with the Prophet (S) and still on another side, the nobility of her family, caused many of the high - ranking supporters of the Prophet (S) to propose to her; but all heard negative answers. The interesting point here being that the Prophet (S) would usually answer them, saying: “Her matter is in the hands of her Lord.” The strangest case was the proposal of “Abdul Rahman Ibn Awf”, that rich man who, by the customs of Age of Ignorance, looked at everything through the material viewing window, visualizing a heavy dowry as the sign of a woman’s personal status and the superior position of the husband. He came to see the Prophet (S), saying: “If you will give Fatimah to me in marriage, I will make her a dower of one hundred camels with loads of precious material from Egypt along with 10000 Dinars in gold!” The Prophet (S) was so enraged by this meaningless proposal that he took a handful of gravel and threw it towards Abdul Rahman and said: “You thought that I was a servant of money and wealth that you are expressing pride in your money and wealth.” 2 Yes, in Fatimah’s marriage proposal, Islamic examples must be defined, the customs of ignorance suppressed, and the standards of Islamic values made clear. The people were speaking of these very things when suddenly everywhere it was heard that the prophet (S) wished to give his only daughter to Ali ibn Abi Talib ((عليه السلام).) in marriage. Ali ibn Talib ((عليه السلام).) who was in accessed to worldly wealth and possessions, and possessed none of the standards of the Age of Ignorance, but was instead from head to toe full of faith and real Islamic values. When they investigated this, it became clear that the indicator I guide of the Prophet (S) in this blessed historical marriage was a heavenly revelation, because he said himself: “An Angel of God came to me and said; God sends you greetings and says that in heaven I have made Fatimah the wife of Ali ibn Abi Talib. You also marry her to Ali on earth.” 3 1.كنوز الحقائق، ص124 “KanzuI -Haqaeq” pg. 124 2.“Tezkerat-ul-Khawas” - pg. 306 3.ذخائر العقبى، ص31 “Thaka’er-Al-Uqba” pg. 31 https://www.al-islam.org/fatima-az-zahra-worlds-most-outstanding-lady-naser-makarem-shirazi/fatimah-sa-loyal-wife-ali
  8. Salam this is most typical wahabi response when they can't refute a cemented fact ; you call everyone who says something against your biased mindset as Shia ; although name of both of narrators only have been mentioned in so called Sunni sahih books as most trustworthy Sunni narrators but because they have narrated something in favor os Shias so then you have called them shias .
  9. Salam it's about sacrificing what you love more than anything for sake of Allah You will never attain piety until you spend out of what you hold dear, and whatever you may spend of anything, Allah indeed knows it which two great examples of it from Ahlulbayt (عليه السلام) are about their sacrifice in three day fasting ; gifting of bride drees of lady Fatima (sa) by herself to a beggar . https://tanzil.net/#trans/en.qarai/3:92 . Prophet ((صلى الله عليه وآله وسلم)&HP) bought Fatimah ((صلى الله عليه وآله وسلم)) a new dress for her marriage ceremony. Fatimah ((صلى الله عليه وآله وسلم)) owned a patchy dress before. A poor man came to her house and asked for a used cloth. Fatimah ((صلى الله عليه وآله وسلم)) decided to give him the old dress as the man had asked but remembered the verse: “You never attain to righteousness until you spend out of what you like” (4). So she gave him the new dress. https://en.al-shia.org/lady-fatimah-zahra-(صلى الله عليه وآله وسلم)/#her-marriage The Sacrifice of the Family of the Holy Prophet According to narrations this refers to Ali bin Abi Talib and Fatimah, the daughter of the Prophet (peace be on them), and their sons. Their two sons were ill and they made a vow that if they became better they would fast for three days. Their sons became well and the whole family and Fiḍḍah (فِضَّة) their maidservant fasted for three days. Their only food for breaking their fast was bread and for all three days at the time of breaking their fast someone came to the door asking for sustenance and the family gave their bread, being content themselves with only water and fasted again the next day. On the fourth day when the Prophet saw them in their state of weakness for not having eaten for three days he was upset and that was when surah Insan was revealed and Gabriel informed him that God congratulates him on having such a family. Then God sent down food from heaven so that they could eat from it and regain their strength. 12 12.Tafsīr al-Mīzān. Vol. 20, pp. 202 & 212-213 Sacrifice in the Quran: Giving of What You Love لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا مِن شَيْءٍ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ ﴿92﴾ You will never attain piety until you spend out of what you hold dear, and whatever you may spend of anything, Allah indeed knows it. 13 13.https://tanzil.net/#trans/en.qarai/3:92 Birr (برّ) refers to extensive good and blessings and a land that is ready for farming and cultivation or living. According to the Quran belief, good deeds, fighting in God’s way, keeping promises, and so forth are all instances of birr. According to the verse, if someone wants to attain piety, they must give away something that is dear for them. This is because apart from warding off poverty – which is one of the benefits of charity and giving to others according to narrations – Islam also wants the giver to grow. Detaching ourselves from what we think we love and flourishing the spirit of generosity are the most important favorable outcomes of charity for its giver. The verse emphasizes that we should give away what we love, not what the receiver loves. This is because they might sometimes be content with something that is insignificant due to their need. The highest stage of birr is for the martyrs who give their life for God as this is something that a human being loves the most. 14 14.Tafsīr Nūr. Commentary of Surah Aal-i Imran. Verse 92. https://islam4u.pro/blog/sacrifice-in-the-quran/ Al-Infaq Verse (Verse 92) “ "You will never attain piety until you spend out of what you hold dear, and whatever you may spend of anything, Allah indeed knows it." ” — Qur'an, 3:92 The word, "birr", in the verse is said to mean a widespread good or benefit, be it a belief or an action,[27] and its instances are said to be the Heaven, piety, righteousness,[28] faith, and pure actions.[29] According to the verse, one can achieve righteousness only on the condition that one donates what one loves.[30] https://en.wikishia.net/view/Sura_Al_Imran
  10. Salam you have hided your real position in a salad of words specially about this issue ; which your procedure about supporting LGBT & other similar westerner liberal value has been proven many time which a false documentary has been produced by BBC according to anti shia policy of westerner liberal value & it's supporter which Mutah has been introduced as religious prostitution & accused Shia scholars to being religious prostitute dealers which both of westerner liberals & Wahabis in a homogenous orchestra against shias have accused all Shias to raping women by misusing religion which you always have been a hardcore supporter of so called westerner values against Shia Islam .
  11. Salam generally it's possible but there is not enough information about it because since initiating judgment day everyone at least will have all information about himself since his birth also it's possible that people see all process of creation since since initiating of creation .
  12. Salam It's not a narration about prophet Muhammad (pbu) so therefore it doesn't need any chain although you can see chains in your so called Sahih book in your Sahih hadiths because it's a historical fact which has been recorded in all Sunni source although Sunnis are trying to justify crimes of Abubakr agains the Musliam Abu Bakr innovated by ordering the murder of Muslims who refused to pay taxes to his government. Reference: Musnad Ahmad 239 It was narrated that `Ubaidullah bin `Abdullah bin `Utbah said: When the apostates apostatised at the time of Abu Bakr,1 ‘Umar said: How can you fight the people, O Abu Bakr, when the Messenger of Allah (ﷺ) said: “I have been commanded to fight the people until they say La ilaha illallah (There is no god but Allah),2 and whoever says La ilaha illallah, his wealth and his life are protected from me except in cases dictated by Islamic law, and his reckoning will be with Allah`?3 Abu Bakr said: By Allah, I will most certainly fight those who separate prayer and zakah,4 for zakah is what is due on wealth. By Allah, if they withhold from me a small she-goat that they used to give to the Messenger of Allah (ﷺ), I will certainly fight them for withholding it. `Umar bin al-Khattab said. By Allah, as soon as I saw that Allah had opened Abu Bakr`s heart to the idea of fighting, I knew that he was right. حَدَّثَنَا عَبْدُ الرَّزَّاقِ، حَدَّثَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، قَالَ لَمَّا ارْتَدَّ أَهْلُ الرِّدَّةِ فِي زَمَانِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ عُمَرُ كَيْفَ تُقَاتِلُ النَّاسَ يَا أَبَا بَكْرٍ وَقَدْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ فَإِذَا قَالُوا لَا إِلَهَ إِلَّا اللَّهُ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا وَحِسَابُهُمْ عَلَى اللَّهِ فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ وَاللَّهِ لَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ وَاللَّهِ لَوْ مَنَعُونِي عَنَاقًا كَانُوا يُؤَدُّونَهَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقَاتَلْتُهُمْ عَلَيْهَا قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ فَوَاللَّهِ مَا هُوَ إِلَّا أَنْ رَأَيْتُ أَنَّ اللَّهَ قَدْ شَرَحَ صَدْرَ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ لِلْقِتَالِ فَعَرَفْتُ أَنَّهُ الْحَقُّ‏.‏ Grade: Sahih (Darussalam) Reference : Musnad Ahmad 239 In-book reference : Book 2, Hadith 154 From so called Sahih Bukhari حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، أَنَّ أَبَا هُرَيْرَةَ، قَالَ لَمَّا تُوُفِّيَ النَّبِيُّ صلى الله عليه وسلم وَاسْتُخْلِفَ أَبُو بَكْرٍ، وَكَفَرَ مَنْ كَفَرَ مِنَ الْعَرَبِ، قَالَ عُمَرُ يَا أَبَا بَكْرٍ، كَيْفَ تُقَاتِلُ النَّاسَ، وَقَدْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لاَ إِلَهَ إِلاَّ اللَّهُ‏.‏ فَمَنْ قَالَ لاَ إِلَهَ إِلاَّ اللَّهُ‏.‏ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ، إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللَّهِ ‏"‏‏.‏ قَالَ أَبُو بَكْرٍ وَاللَّهِ لأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلاَةِ وَالزَّكَاةِ، فَإِنَّ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ لَوْ مَنَعُونِي عَنَاقًا كَانُوا يُؤَدُّونَهَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم لَقَاتَلْتُهُمْ عَلَى مَنْعِهَا‏.‏ قَالَ عُمَرُ فَوَاللَّهِ مَا هُوَ إِلاَّ أَنْ رَأَيْتُ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَبِي بَكْرٍ لِلْقِتَالِ فَعَرَفْتُ أَنَّهُ الْحَقُّ‏.‏ Narrated Abu Huraira: When the Prophet (ﷺ) died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, `Umar said, "O Abu Bakr! How can you fight these people although Allah's Messenger (ﷺ) said, 'I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah, 'and whoever said, 'None has the right to be worshipped but Allah', Allah will save his property and his life from me, unless (he does something for which he receives legal punishment) justly, and his account will be with Allah?' "Abu Bakr said, "By Allah! I will fight whoever differentiates between prayers and Zakat as Zakat is the right to be taken from property (according to Allah's Orders). By Allah! If they refused to pay me even a kid they used to pay to Allah's Messenger (ﷺ), I would fight with them for withholding it." `Umar said, "By Allah: It was nothing, but I noticed that Allah opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right." Sahih al-Bukhari 6924, 6925 https://sunnah.com/bukhari:6924 https://sunnah.com/bukhari:6924. حَدَّثَنَا مُحَمَّدُ بْنُ يَزِيدَ، قَالَ أَخْبَرَنَا سُفْيَانُ بْنُ حُسَيْنٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ أَبِي هُرَيْرَةَ، رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى قَالَ فَلَمَّا كَانَتْ الرِّدَّةُ قَالَ عُمَرُ لِأَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ تُقَاتِلُهُمْ وَقَدْ سَمِعْتَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ كَذَا وَكَذَا قَالَ فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ وَاللَّهِ لَا أُفَرِّقُ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ وَلَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَهُمَا قَالَ فَقَاتَلْنَا مَعَهُ فَرَأَيْنَا ذَلِكَ رَشَدًا‏.‏ It was narrated from Abu Hurairah that the Prophet (ﷺ) said: “I have been commanded to fight the people until they say La ilaha illallah, and if they say it then their blood and wealth are safe from me, except in cases dictated by sharee'ah, and their reckoning is with Allah.” When some people apostatized, ʼUmar said to Abu Bakr: Will you fight them when you heard the Messenger of Allah is say such and such? Abu Bakr said: By Allah, I will not separate prayer and zakah, and I shall certainly fight anyone who separates them. So we fought them alongside him and we realised that that was the right thing to do. Grade: Sahih (Darussalam) [Bukhari 6924 and Muslim 20] (Darussalam) Reference : Musnad Ahmad 67 In-book reference : Book 1, Hadith 64 https://sunnah.com/ahmad:67 Musnad Ahmad 67 https://sunnah.com/ahmad:67 https://sunnah.com/search/?q=أُقَاتِلَنَّ+مَنْ+فَرَّقَ+بَيْنَ+الصَّلَاةِ+وَالزَّكَاةِ https://islamictheology.com/ridda-wars.html Abubakr has called muslims as apostates just for not accepting his status as Caliph & not paying their Zakat to him in ridda wars Though we’ll refer to ridda as apostasy for the sake of convenience, as in so many cases, the heart of the matter lies in the simple act of translation. In the time of the Prophet Muhammad ﷺ and the early Muslim community, the Arabic noun ridda and the verb for engaging in it were understood not as meaning a personal choice of changing one’s religion but as the public act of political secession from the Muslim community. A foundational textbook in the Shafi’i school of law (the Muhadhdhab of Abū Isḥāq al-Shīrāzī, d. 1083) listed ridda not under criminal punishments (Hudud) but under the chapter on dealing with rebellion (al-Bughāt). Famous jurists of the Hanafi school including al-Sarakhsī, Ibn Humām (d. 1457) and Ibn al-Sāʿātī (d. 1295) dealt with apostasy in the chapter on interstate politics (kitāb al-siyar), not alongside criminal punishments. Ibn Humām spells this out clearly when he explains, “It is necessary to punish apostasy with death in order to avert the evil of war, not as punishment for the act of unbelief, because the greatest punishment for that is with God.” Hence the famous two years of the Ridda Wars fought during the caliphate of Abū Bakr (632-34 CE), the very name of which shows the conflation of ridda as apostasy with ridda as rebellion and secession from the Muslim polity (in Hadiths the word was used with both meanings). 45 45 Ṣaḥīḥ al-Bukhārī: kitāb aḥādīth al-anbiyā’, bāb wa’adhkur fī kitāb Maryam…; and the Musnad of Ibn Ḥanbal, 2:528 for examples of this. These concepts were rooted in the Qur’an, which forbids tajassus (Qur’an 49:12), and the Sunnah, where the Prophet ﷺ repeatedly ignores a man trying to confess to having violated one of the Hudud. 25 “If you seek out a people’s secret or shameful areas,” the Prophet ﷺ warns, “You’ll ruin them.” 26 25 Ṣaḥīḥ al-Bukhārī: kitāb al-muḥāribīn min ahl al-kufr wa’l-ridda, bāb idhā aqarra bi’l-ḥadd wa lam yubayyin hal li’l-imām an yastura ʿalayhi; Ṣaḥīḥ Muslim: kitāb al-tawba, bāb qawluhu taʿālā inna al-ḥasanāt tudhhibna al-sayyi’āt. 26 Sunan of Abū Dāwūd: kitāb al-adab, bāb fī al-nahy ʿan al-tajassus. https://yaqeeninstitute.org/read/paper/the-issue-of-apostasy-in-islam
  13. Salam all them have had strong ties with NOI & have been propagators of it so it's rational that they have advertised their boss in NOI. Snoop Dogg joins Nation Of Islam * Mar 2, 2009 - YouTube Snoop dog joins Nation of Islam He would not say when he had joined the Nation of Islam. https://www.nairaland.com/241701/snoop-dogg-joins-nation-islam https://niggermania.club/forum/showthread.php?17654-[Edited Out]-Snoop-dog-joins-Nation-of-Islam https://news.amomama.com/242112-snoop-doggs-relationship-faith-including.html https://www.oneindia.com/2009/03/03/snoop-dogg-joins-nation-of-islam-.html The Nation of Islam Organizes Service for Tupac Shakur https://www.npr.org/1996/09/23/1030938/the-nation-of-islam-organizes-service-for-tupac-shakur https://www.chicagotribune.com/1996/09/20/the-2-sides-of-tupac/ https://www.businessinsider.com/tupac-shakur-murder-anonymous-threat-authorized-biography-2023-10
  14. Salam cursing infallible Imam whether before & after Imam Musa Kadhim (عليه السلام) is a great sin which all Waqifi narrators in similar fashion of Ghulat have been considered as weak narrators in all shia sources in opposition of your baseless claim which you must prove your fake claims instead of parroting Wahabi/Salafi nonsense . This is against your sunni viewpoint which Abdullah bin Sa'd bin Abi As-Sarh apostated by committing a sinful act so then his allegiance has been accepted again by intervention of Uthman the third sunni caliph while prophet Muhammad (pbu) has not satisfied about his allegiance ; which later Uthman the third sunni caliph has appointed him as governor of Egypt which his too much oppression & corruption against people of Egypt has lead to killing of Uthman the third sunni caliph ; which in similar fashion committing sinful acts by other companions has lead them to apostasy in similar fashion of Abdullah bin Sa'd bin Abi As-Sarh which always sunnis desperately are trying to justify his apostasy in facing with Islamophobes. "On the day of the Conquest of Makkah, the Messenger of Allah [SAW] granted amnesty to the people, except four men and two women. He said: 'Kill them, even if you find them clinging to the covers of Ka'bah.' (They were) 'Ikrimah bin Abi Jahl, 'Abdullah bin Khatal, Miqyas bin Subabah and 'Abdullah bin Sa'd bin Abi As-Sarh. 'Abdullah (bin Sa'd) bin Abi Sarh hid in the house of 'Uthman bin 'Affan, and when the Messenger of Allah [SAW] called the people to give their Oath of Allegiance, he brought him, and made him stand before the Prophet [SAW]. He ('Uthman) said: 'O Messenger of Allah! Accept the allegiance of 'Abdullah.' He raised his head and looked at him three times, refusing his allegiance each time, then he accepted his allegiance after three times. Then he turned to his Companions and said: 'Was there not any sensible man among you who would get up when he saw me refusing to give him my hand and kill him?' They said: 'We did not know, O Messenger of Allah, what was in your heart. Why did you not gesture to us with your eyes?' He said: 'It is not befitting for a Prophet that his eyes be deceitful.'" The report narrated on the authority of Ibn ʻAbbaas was cited by Abu Daawood and An-Nasaa'i; Al-Albaani declared its chain of narration authentic, as cited in his book Saheeh wa Dhaʻeef Sunan An-Nasaa'i. The second hadeeth was cited by Abu Daawood and An-Nasaa'i, as narrated on the authority of Saʻad ibn Abi Waqqaas . Al-Haakim declared it saheeh (sound), and so did Ath-Thahabi and Ibn Al-Mulaqqin in his book Al-Badr Al-Muneer, and so did Al-Albaani. Allaah knows best. https://islamweb.net/en/fatwa/312904/authenticity-of-hadeeth-about-abdullaah-ibn-abi-sarh Grade: Hasan (Darussalam) Reference : Sunan an-Nasa'i 4067 In-book reference : Book 37, Hadith 102 English translation : Vol. 5, Book 37, Hadith 4072 https://sunnah.com/nasai:4067 https://www.islamic-awareness.org/quran/sources/sarh/ https://islamweb.net/en/fatwa/312904/authenticity-of-hadeeth-about-abdullaah-ibn-abi-sarh https://aboutislam.net/live-session/general-fatwa-session-8/prophet-saws-want-kill-abdullah-ibn-sad-ibn-abi-sarh/
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