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In the Name of God بسم الله

Ashvazdanghe

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Everything posted by Ashvazdanghe

  1. Salam they are similar to Usulis in Halal meat & eating meat that has been cooked by jew and christian which in case of music Akhbari Scholars are more radical than Usulis about music nevertheless there are many Zakirs (religious Singers) between Akhbaris in Pakistan & India which they are very popular between people who follow Akhbaris.
  2. Salam 24) The Right of the Child https://www.al-islam.org/treatise-rights-risalat-al-huquq-imam-ali-zayn-al-abidin/rights-womb-relatives#24-right-child
  3. I have heard that sleeping between Fajr and sunrise is Makruh. Is this true and, if so, why? Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to...Answered 1 year ago Yes it is Makrouh (Disliked) to sleep between Fajr and sunrise. Many authentic Hadeeths stated that it is recommended to be busy in that time ( between Fajr and sunrise) in prayers, Du'a, remembering Allah, reciting Quran and any useful deeds but not sleeping unless you are unwell or have another valid reason to sleep then. The benefits of being busy in that time in worship are too many including good health and more sustenance. Sleeping during that time might cause a diverse results on health and sustenance according to the Hadeeth. ( Manla Yahdharuhul Faqeeh, number 1439 and 1440) Wassalam. https://www.al-islam.org/ask/topics/9621/questions-about-Sleep
  4. Salam In chapter 51 of the Qur’an, verses 17 and 18, God says that one of the signs of the righteous people is that they sleep only little at night, and pray for forgiveness before dawn. Recent studies have confirmed these benefits, showing that people who rise early are physically and mentally healthier, earn more money and experience more success. Rising early in the morning is inherently beneficial. But incorporating prayer at this time will maximize the gain. Tahajjud, also known as the “night prayer”, is a voluntary prayer performed by followers of Islam. Prophet Muhammad ((صلى الله عليه وآله وسلم)) was recorded as performing the night prayer regularly himself and encouraging his companions too. https://en.shafaqna.com/196402/health-benefits-of-waking-up-early-and-praying-before-dawn/
  5. Imam Kadhim (as): A servant who sleeps a lot and does not work is hated by Allah Almighty. https://www.hawzahnews.com/news/920028/حدیث-روز-این-شخص-مبغوض-خداست https://www.hadithlib.com/hadithtxts/view/1101225
  6. Salam respectfully a better translation could be https://www.hadithlib.com/hadithtxts/view/1101225
  7. Salam this book book "[al-Jawāb al-Kāshif lil-Ibtīlās ‘An Masā’il al-Afrīqī Ilyās, wā al-Jawāb al-Rāqī ‘An Masā’il al-ʿIrāqī, by al-Sayyid al-’Allāmah Yaḥyā b. al-Ḥusayn al-Ḥouthi] doesn't belong to Allāmah Yaḥyā b. al-Ḥusayn al-Ḥouthi which also in similar fashion this nonsense in wahabi style statement doesn't belong to him which you have just put your delusion in his mouth . writer of this book is unknown "مؤلف: كاتب غير محدد" https://www.noor-book.com/كتاب-الجواب-الراقي-علي-مسائل-العراقي-ويليه-الجواب-الكاشف-للالتباس-علي-مسائل-الافريقي-الياس-pdf only book which has been accustomed to "Yaḥyá ibn al-Ḥusayn Nāṭiq bi-al-Ḥaqq" is about refutation of Mutazilah only book of Allāmah Hasan b. al-Ḥusayn al-Ḥouthi is "التعلیق الوافي في تخریج أحادیث الشافي " is in field of philosophy & related sciences to it . https://ketabpedia.com/تحميل/التعلیق-الوافي-في-تخریج-أحادیث-الشافي/ https://ketabpedia.com/تحميل/التعلیق-الوافي-في-تخریج-أحادیث-الشافي-2/ Allāmah Hussain b. al-Ḥasan al-Ḥouthi السَّيِّد الْحُسَيْن بن الْحسن الحوثى He was an Imam in grammar, morphology, and eloquence, participating in all other sciences, a poet, an author, a memorizer, an intelligent person who did not learn anything except that he memorized it which he has not decreased or added anything to what is in the Book. His memory has been endorsed by some of the wise men, ,which after period of time he has paralyzed and forget everything. That was a period of time and he has forgotten everything, even the names of his family and brothers and the belongings of his house, and he has had a good organization in inflection , and he has been excelent in Special arrangements and order he died in year of 1150 AH Allah forgives him &Us & beleivers Ameen https://ar.lib.eshia.ir/40280/2/81
  8. Salam this is clearly an insult to Imam Kadhim (عليه السلام) by you by misinterpretation a narration in opposition to clear narrations from him about not obeying any unjust ruler which it has been proven in story of Safwan Jammal which in opposition to your misinterpretation Imam Musa Kadhim (عليه السلام) narration about practicing Taqiyya in facing with bloodthirsty & brutal ruler especially cursed Harun al Rashid which your misinterpretation is against narration from Prophet Muhammad (pbu) which you have insulted to both of prophet Muhammad (pbu) & Imam Musa Kadhim(عليه السلام) by your censoring & misinterpretation in similar fashion of Wahabists & Salafis which you have previously in other threads you have denied Imamate of Imam Kadhim(عليه السلام) through censoring & misinterpretation of narration in similar fashion of Salafists & Wahabists. And in the same document, the Messenger of Allah (may God bless him and and his progeny and grant them peace) said: The jurists are the trustees of the prophets until that they have not sold themselves to world[ly matters] , they have said what is world[ly matters] he said following Sultan which when they have done it fear from them on your religion(refrain from them for preserving your faith.) Bihar al-Anwar , V72 , p 380 Examples of such scholars were those whom Harun, at the time of the martyrdom of the Imam [Kadhim] (عليه السلام), asked them to testify to the natural death of the Imam [Kadhim] (عليه السلام) and used their image [status] to fool the people. https://makarem.ir/main.aspx?typeinfo=43&lid=0&catid=27859&mid=414752 https://hadith.inoor.ir/fa/hadith/266503/translate https://hadith.inoor.ir/fa/hadith/266503/translate When Musa b. Ja'far (a) was martyred, his corpse was put on Baghdad's bridge at the order of al-Sindi b. Shahik and it was announced that Musa b. Ja'far died of natural causes. Hamd Allah al-Mustawfi has attributed to the Shi'as the belief that Musa b. Ja'far (a) was martyred by hot lead poured in his throat, but he cited no sources for his claim.] Two reasons have been mentioned for why the Imam's (a) corpse was exhibited in a public place: one of them was to show that the Imam (a) died of natural causes, and the other was to refute the view of those people who believed in the Mahdawiyya of Imam al-Kazim (a). https://en.wikishia.net/view/Imam_Musa_b._Ja'far_al-Kazim_(a) According to a hadith, when he was summoned by Harun, he said: "I will go to Harun because it is an obligation to practice taqiyya with respect to the ruler". He also accepted Harun's gifts for the marriages of Al Abi Talib in order to preserve their generation.[82] He even wrote a letter to 'Ali b. Yaqtin and asked him to perform the wudu' in the way it is performed by Sunni Muslims in order not to fall in danger.[83] According to some sources, Imam al-Kazim (a) emphasized the illegitimacy of the Abbasid caliphs in different ways, such as having debates and refusing to cooperate with them and thus he tried to undermine people's trust in them https://en.wikishia.net/view/Imam_Musa_b._Ja'far_al-Kazim_(a) Safwan Jammal bin Mahram Kufi was a very pious companion of Imam Jafar as-Sadiq ((عليه السلام).) and Imam Musa al-Kadhim ((عليه السلام).). He used to earn his livelihood by hiring out camels. He owned a large number of camels. He says that one day Imam Musa al-Kadhim ((عليه السلام).) said to him, "Safwan every action of yours is meritorious except one." "May I be sacrificed for you, what action is that?" He said, "You hire your camels to Harun al-Rashid (l.a.)" Imam ((عليه السلام).) said, "One who wishes them to remain alive is like them and one who is connected with them will go to Hell." (Wasail ul-Shia) Imam Jafar as-Sadiq ((عليه السلام).) says: "One who likes the oppressors to continue (to live) likes the disobedience to Allah (to continue) on this earth." (Wasail ul-Shia) Wishing for the life of an oppressor even for a moment is the same as being inclined towards him. https://www.pasokh.org/en/Article/View/2000713/Imam-Musa-alKazim-(AS)-Commands-Safwan-Jammal
  9. Salam except five major signs which have been carved in stone we can utilize our rationality to avert rest of them which we can use our gifts & qualities for becoming a better soldier for Imam Mahdi (aj) every job & position which you can help oppressed people is good for becoming a better soldier of Imam Mahdi (aj) linearity of events depends on us which we can have multiple possibilities/futures based on our deeds but on the other hand if we will be asitting duck it will be linear.
  10. Abu Abdillah عليه السلام said to him: it is upon his neck whether he declares it to be so or not, and every giver of Fatwa is liable. https://thaqalayn.net/chapter/9/1/7 Muʿjam al-Aḥādīth al-Muʿtabara > No Excuse for the Ignorant One who Falls Short Hadith #1 [-/1] امالي الطوسي: المفيد عن ابن قولويه عن محمد الحميرى عن ابيه عن هارون عن ابن زياد قال: سمعت جعفر بن محمد علهما السلام وقد سئل عن قوله تعالى “قل فلله الحجة البالغة” فقال: ان الله تعالى يقول للعبد يوم القيامة: عبدى أكنت عالما؟ فان قال: نعم قال له: أفلا علمت بما علمت؟ وان قال: كنت جاهلا قال: أفلا تعلمت حتى تعمل؟ فيخصمه فتلك الحجة البالغة 1. [1/-] Amali of al-Tusi: al-Mufid from Ibn Qulawayh from Muhammad al-Himyari from his father from Harun from Ibn Ziyad who said: I heard Ja’far b. Muhammad علهما السلام – and he was asked about His words the Exalted: “to Allāh belongs the conclusive argument!” (6:149) – say: Allāh the Exalted will say to a slave on the day of judgment: My slave did you possess knowledge? So if he says: yes, He will say to him: why did you not act by what you knew? And if he says: I was ignorant, He will say to him: why did you not seek knowledge so you could act? Thus he will be vanquished – and that is the “conclusive argument”. https://thaqalayn.net/hadith/9/1/17/1
  11. Muʿjam al-Aḥādīth al-Muʿtabara > Prohibition on Speaking without Knowledge and Ruling based on Opinion [1/35] الكافي: علي، عن محمد بن عيسى، عن يونس، عن عبدالرحمن بن الحجاج قال: قال لي أبوعبدالله عليه السلام إياك وخصلتين ففيهما هلك من هلك: إياك أن تفتي الناس برأيك أو تدين بما لا تعلم 1. [1/35] al-Kafi: Ali from Muhammad b. Isa b. Ubayd from Yunus from Abd al-Rahman b. al-Hajjaj who said: Abu Abdillah عليه السلام said to me: beware of two qualities – due to them have been destroyed those who have been destroyed: beware of giving Fatwa to the people based on your own opinion or to take as part of your Diin that which you you do not know (are not certain of). 2. [2/36] al-Kafi: And from Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from al-Hasan b. Mahbub from Ali b. Riab from Abi Ubayda al-Hadhdha from Abi Ja’far عليه السلام who said: whoever gives Fatwa to the people without knowledge or true guidance the angels of mercy do curse him and so do too the angels of punishment and the burden of the one who acts by his Fatwa attaches itself to him. Abu Abdillah عليه السلام said to him: it is upon his neck whether he declares it to be so or not, and every giver of Fatwa is liable. https://thaqalayn.net/chapter/9/1/7
  12. Some of the Reasons for Differences in the Narrations Muʿjam al-Aḥādīth al-Muʿtabara Author: Shaykh Muḥammad Āṣif al-Muḥsinī Translator: Ammaar Muslim 1. [1/73] Rijal al-Kashshi: From Ibn Masud from Ali b. al-Hasan from al-Abbas b. A’mir and Ja’far b. Muhammad b. Hukaym from Aban b. Uthman from Abi Basir who said: It was said to Abi Abdillah عليه السلام – while I was with him: Salim b. Abi Hafsa narrates from you that you speak with seventy facets – for each facet you have a way out [a possible alternative interpretation to avoid speaking a lie], so he said: what does Salim want from me? does he want me to come with the angels (to prove my truth)?! For by Allāh – not even the prophets came with them, and Ibrahim had said “I am sick” (37:88) but by Allāh he was not sick nor did he lie, and Ibrahim also said: “rather this biggest one of them (idol) has done it” (21:63) while he had not done it nor did he lie, and Yusuf said: “you are thieves” (12:70) and by Allāh they were not thieves nor did he lie. https://thaqalayn.net/chapter/9/1/15
  13. Muʿjam al-Aḥādīth al-Muʿtabara Author: Shaykh Muḥammad Āṣif al-Muḥsinī Translator: Ammaar Muslim https://thaqalayn.net/book/9 all translated books by Thaqalayn https://thaqalayn.net
  14. قواعد عقائد آل محمد‎ بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد This book is about refutation of Ismailits not Twelvers qavā‘ed-e ‘aqā’ed-e āl-e mohammad Web Version (For view) & PDF of book(for download) in below links https://alefbalib.com/index.aspx?pid=256&PdfID=633871 https://alefbalib.com/index.aspx?pid=256&PdfID=633870
  15. Muʿjam al-Aḥādīth al-Muʿtabara Author: Shaykh Muḥammad Āṣif al-Muḥsinī Translator: Ammaar Muslim none of it's parts is about your biased nonsense https://thaqalayn.net/book/9 all translated books by Thaqalayn https://thaqalayn.net al-Ridha عليه السلام saying: the friend of every man is his intellect, and his enemy is his ignorance.
  16. This is just a proof that Imam Hasan Askari (عليه السلام) has a son despite of your fabrication of this unddumented image which title of book at top of Image in bold black is قواعد عقائد آل محمد‎ بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد This book is about refutation of Ismailits not Twelvers This book qavā‘ed-e ‘aqā’ed-e āl-e mohammad has been written by Zaydi Scholar Muhammad ibn Hasan Daylami not al-Imām al-Nāṣir al-Kabīr which later Rudolf Strothmann has summarized as ‎بيان مذهب الباطنية و بطلانه من كتاب قواعد عقائد آل محمد for refuting Ismailits not Twelvers . https://wikinoor.ir/دیلمی،_محمد_بن_حسن https://fa.wikishia.net/view/رودلف_اشترتمان https://alefbalib.com/Metadata/697197/قواعد-عقائد-آل-محمد a book of al-Utrush under Ansab al-A'imma wa mawalidihim ila sahib al-amr 'alayhim al-salam (the genealogy of Imams and their progeny up to "Sahib al-Amr" [that is, Imam al-Mahdi (a)]).أنساب الأئمة و مواليدهم إلى صاحب الأمر عليهم السلام.[23] النجاشي، رجال النجاشين صص 57 و58. Najashi , Rijal Najashi p 57 &58 https://lib.eshia.ir/14028/1/57 https://lib.eshia.ir/14028/1/58 Abū Muḥammad Ḥasan b. ʿAlī al-Ḥusaynī (Arabic: أبومحمد حسن بن علی الحسیني), known as al-Nāṣir al-Kabīr (Arabic: الناصر الکبیر), Nāṣir al-Uṭrūsh (Arabic: ناصر الأطروش), and al-Nāṣir li l-Ḥaqq (Arabic: الناصر للحق, defender of the true faith), was a progeny of Imam al-Husayn (a) and the third ruler of the Alavids in Tabaristan in the 3rd/9th century. He was called "al-Utrush" (deafen) because he was deafened as a result of a sword stroke by Rafi' b. Harthama. Another support for the view that Hasan al-Utrush's jurisprudential views were close to those of the Imamiyya is that he believed in the permissibility of taqiyya (dissimulation), while it is impermissible in the Zaydi jurisprudence. Al-Utrush's jurisprudential school is also known as the school of Nasiriyya. https://en.wikishia.net/view/Al-Hasan_al-Utrush Mu'tazilitesIslamic Civilizations Joukowsky Institute for Archaeology - theological school of thought within Sunni Islam - usually not accepted by other Sunni Muslims, though some of their theology parallels Shi'a Islam, such as their belief in the indivinity of the Qur'an - The name Mu'tazili is thought to originate from the Arabic root إعتزل (iʿtazala) meaning "to leave", "to withdraw". - originated in the 8th century in Basra (Iraq) when Wasil ibn Ata (d. 131 A.H./748 A.D.) left the teaching lessons of al-Hasan al-Basri after a theological dispute regarding the issue of Al-Manzilah bayna al-Manzilatayn - Mu'tazili tenets focus on the Five Principles: Divine Unity, Divine Justice, Promise and Threat, the intermediate position, and advocating the good and forbidding the evil. Joukowsky Institute for Archaeology & the Ancient World Brown University Box 1837 / 60 George Street Providence, RI 02912 Telephone: (401) 863-3188 Fax: (401) 863-9423 Joukowsky_Institute@brown.edu https://www.brown.edu/Departments/Joukowsky_Institute/courses/islamiccivilizations/8257.html
  17. This verse & your opposition to it just refutes your belief to Zaydism but ont he other hand it proves your inclination toward Wahabism & Salafism. Whole of your delusion by doing a simple search on internet comes from rejection of Imamate by Mutazilah so therefore whole of your nonsense is void for us . No children even another sons have mentioned by any Twelver corpus which by a single search everyone will understand that these claims of enemies of Ahlulbayt (عليه السلام) have been refuted in Shia corpus after mentioning ideas of abbasids & Nawasib about existance of multiple sons or in similara fashion their propaganda about non existance of a son for Imam Hasan Askari (عليه السلام) which ironically both of these two paradoxical ideas have came from Nawasib & Wahabists & Salafists. Ironically it's a proof about authencity of shia narrations by you.
  18. Whole of it is based on wrong & biased conclusion of Sunni creeds which none of these creeds belives to divine Imamate so therefore whole of your text & conclusion s futile because everyone knows that Muʿtazilīah insimilar fashion of all sunni sects has not believed to Imamate whether divine or not divine whether from progeny of Imam Hussain (عليه السلام) or not from his progeny which one of greatest Muʿtazilīah scholars , Al Jahiz is infamous for his enmity with Amir al Muminin Imam Ali (عليه السلام) & his progeny whether Imam Hasan(as)'progeny or Imam Hussain(as)'s progeny which all Muʿtazilīah scholars have believed that three caliphs before Amir al Muminin Imam Ali (عليه السلام) have been legit caliphs. Comparing the Imāmiyya to the Muʿtazila The Muʿtazila were founded by Wāṣil b. ʿAtā, a pupil of Ḥasan al-Baṣrī. Wāṣil was born in 80/700, established Muʿtazila in 105/723 and died in 131/74 After the death of its main figures, the teachings of the Muʿtazila were preserved in the Zaydī school of Shīʿism. The Zaydiyya of Yemen and other regions adopted the principles of this school, aside from its rejection of ʿAlī’s successorship to the Prophet. As well as the Zaydiyya, the Māturīdiyya in the East adopted many Muʿtazilite doctrines. The Māturīdiyya were intellectually closer to the rationalists than the traditionalists. However, from another angle, the Māturīdiyya and the Ashāʿira both belonged to Sunnīsm while being opposed to the traditionalist theologians. https://en.shafaqna.com/87795/the-principal-beliefs-of-shia/ The Muʿtazilī: al-Jāḥiẓ (Chapter 3) - Opposing the Imam 1 - ʿAlī: A Contested Legacy https://www.cambridge.org/core/books/abs/opposing-the-imam/ali-a-contested-legacy/5F9C8B2171EB0F99C55B94E080E87FEB https://www.cambridge.org/core/books/abs/opposing-the-imam/ali-a-contested-legacy/5F9C8B2171EB0F99C55B94E080E87FEB https://www.cambridge.org/core/books/abs/opposing-the-imam/mutazili-aljahiz/45C8EB422E77297847C1D308502BB259 https://www.euppublishing.com/doi/abs/10.3366/jqs.2016.0251?journalCode=jqs The Relation between the Shi'a and the Mu'tazila The Mu'tazila are the closest Sunni practitioners of kalam to the Shi'a. In some points in the history, there was a close relation between Shi'a and Mu'tazili scholars, leading to their mutual influence on one another. Some contemporary researchers and earlier writers maintained that Shi'ias follow the Mu'tazila in their kalami beliefs. Some Shi'a authors have criticized the thesis that Shi'as are influenced by the Mu'tazila in their kalami views. Some Mu'tazila came to share some Shi'a beliefs. For example, a group of the Mu'tazila believed in the superiority of Imam 'Ali (a) over other companions of the Prophet Muhammad (s), although they believed in the legitimacy of the previous caliphs on the basis of social exigencies. Even some of the Mu'tazila, such as Abu 'Isa al-Warraq (d. 247/861), 'Abd al-Rahman b. Ahmad al-Jabrawayh, and Ibn Qiba al-Razi, converted to Shiism. https://en.wikishia.net/view/Mu'tazila https://en.wikishia.net/view/Mu'tazila The principal beliefs of Shia We believe that after the Prophet’s ((صلى الله عليه وآله وسلم).a) death, the Proof of God (ḥujjat allāh) for the believers on earth, the one who is supposed to take control of and manage the Muslims’ affairs, and the speaking Qur’an is the brother, successor, legatee and ally of the Prophet, ʿAlī ((عليه السلام)). ʿAlī was to the Prophet as Aaron was to Moses. He is the Commander of the Faithful (amīr al-muʾminīn), the leader of the righteous, the guide for the upright, the greatest of the successors and the heir to the wisdom of the Prophets. After him, Ḥasan b. ʿAlī and Ḥusayn b. ʿAlī ((عليه السلام)) are the leaders of the youths of Paradise; the next successors are as follows: ʿAlī b. Ḥusayn Zayn al-ʿĀbidīn, Muḥammad b. ʿAlī al-Bāqir, Jaʿfar b. Muḥammad al-Sādiq, Mūsā b. Jaʿfar al-Kāẓim, ʿAlī b. Mūsā al-Riḍā, Muḥammad b. ʿAlī al-Jawād, ʿAlī b. Muḥammad al-Hādī, Ḥasan b. ʿAlī al-ʿAskarī, al-Ḥujjat b. al-Ḥasan al-Mahdī, the Awaited Qāʾim. We testify that they are the Divine guides and successors, that world would never be empty of a guiding proof of God (ḥujjat), and that He has provided all people of all times with guiding proofs. the Infallible Imams are the firm pillars raised by God, the leaders of guidance and the proof of God on earth until the Day of Judgment. Whoever defies them misleads himself and others, and has overlooked the truth and guidance. Ṭarāblusī’s Bayān ʿan Jumal Iʿtiqād Ahl al-Īmān This work was written by Abū al-Fatḥ Karājakī al-Ṭarāblusī (d. 449/1057) following the model of his teacher, Sharīf al-Murtaḍā. He begins his book saying: ‘O my brother! God may bestow on you His Grace, and may help you with His blessings. You entreated me to compose a concise treatise on the basic doctrines of the Imāmiyya so that it may act as guidance for others and that you yourself may commit it to your memory and also give it to the followers of the Imāmiyya. I shall expound the basic tenets of Shīʿism in brief, without dealing with their reasons and justifications.’ Abū al-Fatḥ begins with Divine Unity (tawḥīd), and then moves to prophethood (nubuwwah), both in the general and special sense, the Imamate and Caliphate, until he reaches the doctrine of the Twelfth Imam. Finally, he ends the treatise by discussing the issues of repentance (tawba) and the Resurrection and then discussing some doctrines of the Muʿtazila (Kanz al-Fuʾād, 240–252). https://en.shafaqna.com/87795/the-principal-beliefs-of-shia/
  19. Salam At First , It's your typical dirty tactic which you translate Arbic texts & books wrongly in english without providing original Arabic text because by mentioning original arabic text everyone will understand that you have translated wrongly in similar fashion of wrong translations of Wahabists & salafists which you have written your wrong biased belief instead of unbiased translation because this book is just in Arabic which until now only @Islamic Salvation has translated a liitle amoutnt of it to english. second this book is about separating authentic hadiths from unauthentic narrations/Hadith of Bihar Al Anwar which Sheikh Asif Muḥsinī (رضي الله عنه) has tried to separate narrations based on his " his own principles of rijal as elaborated in his Buhuth fi 'ilm al-rijal. He discusses different issues in reliable hadiths" so therefore his book is not about such matters which his book "'Aqa'id baray-i hami [40](religious beliefs for everyone)," is about belief system of Shias which you have not mentioned it. https://en.wikishia.net/view/Muhammad_Asif_Muhsini Third every Shia Muslim must learn about Usūl al-Dīn by himself nevertheless we can learn it from our infallible Imams but at the end we must reach to conclusion about Usūl al-Dīn by ourselves which in case of Furūʿ al-Dīn ordinary people must follow an expert likewise infallible Imam or his deputies as Marjas which if someone is knowldgeable enough then that person can understand & practice Furūʿ al-Dīn by himself without following anyone even infallible Imam. this is just your biased & wrong conclusion because everyone agrees thar only holy Quran is forsaken which narrations have nrrated by chain of fallible people from infallible Imams so everytime it needs researching & separation reliables from unreliables in similar fashion which Sheikh Asif Muḥsinī (رضي الله عنه) has done which it's doing by other researchers in our era until reappearance of Imam Mahdi (aj).
  20. The Twelve Imams in the Bible [1] Imam ‘Ali ibn Musa al-Ridha ((عليه السلام)), “ … So when he [Imam al-Mahdi] will make his advent, the Earth with radiate with the celestial illumination of its’ Lord and the scale of justice will be positioned among mankind such that not a single person will oppress another individual …” Biharul Anwar, Volume 52, Page 321; Kamal ad-Din https://islamplus.net/Russian/article/article/353
  21. The Book of Enoch (Andreas) God said, “These are My superior creatures as well as mediators between Me and My creatures. Were it not for their sake, I would not have created you, the heavens, the earth, Paradise, Hellfire, the sun, and the moon.” I said, “O Lord! What are their names?” God answered, “Look at the shank of the Throne.” When I did, I saw these five holy names: Paraclete (Muhammad) Elia (Ali), Titeh (Fatimah), Sheppar (Hasan), and Shoppair (Husayn). There was also an inscription reading: O My creatures! Glorify Me for there is no god save Me and Muhammad is My Messenger.” The Gospel According to JohnIn the Chapters 14-16 of the Gospel according to John, Jesus ((عليه السلام).) gives the good news of a person coming after him by the name of Paraclete whom he calls master of the world and his religion existing forever. In 14:16 of the same, Jesus ((عليه السلام).) says: And I will beg the Father, and he will give you another Comforter, that he may be with you for ever.In verse 15:26, Jesus ((عليه السلام)) says: But when the Comforter is come, whom I will send to you from the Father, the Spirit of truth who goes forth from with the Father, ‘he’ shall bear witness concerning me.The word Paraclete in Syriac means praiseworthy which is translated into Arabic as Muhammad and Ahmad. The Gospel of Barnabas https://www.erfan.ir/english/89922.html https://www.al-islam.org/ahl-al-bayt-celestial-beings-earth-husayn-ansariyan/ahl-al-bayt-divine-books
  22. In 12er Shiism such type of action is highly endorsed which it has happened about nominat companions of Amir al muminin Imam Ali (عليه السلام) likewise Kumail (رضي الله عنه) & Qanbar(رضي الله عنه) which both of them have martyred by cursed Hajjaj for not insulting to Imam in similar fashion martyr Hujajji (رضي الله عنه) one of Iraniian defenders o fshrine after arresting by ISIS has insisted on his principles nevertheless they could practice Taqqyia . Habib bin Zayd Ansari and the dismemberment of his body Tafsir Nemooneh v: 11 p: 424 [12er (exegesis on the Quran) written by Naser Makarem Shirazi and other authors working under his supervision in 27 volumes.] And in the case of Habib ibn Zayd Ansari, we read that when the false Musaylama had arrested him, he asked him, "Do you testify that Muhammad is the Messenger of Allah?" He said yes. Then he asked him, "Do you testify that I am the Messenger of God?" Habib said sarcastically, "I do not hear you!" Musaylama and his followers dismembered his body and he remained as stable as a mountain. And there are many such shocking scenes in the history of Islam, especially in the case of the first Muslims and the companions of the Imams of the Ahl al-Bayt (عليه السلام). We also read in Islamic narrations that Taqiyyah is likened to a defensive shield. ام صادق (عليه‏السلام‏) مى‏فرمايد : التقية ترس المؤمن و التقية حرز المؤمن Imam Sadiq (عليه السلام) has said: Taqiyyah is the shield of the believer, and taqiyyah is the means of protecting the believer. (Note that taqiyyah here is likened to a shield, and the shield is a tool used only on the battlefield to fight the revolutionary forces to protect the revolutionary forces). And if we see that in Islamic hadiths, taqiyyah is considered a sign of religion and a sign of faith, and considered as nine parts of the ten parts of religion, it is all because of this. Of course, the discussion on taqiyyah is very wide and it is not necessary to explain it here. Undoubtedly, there are cases where taqiyyah is forbidden https://rasekhoon.net/forum/threadshow-399563-1.aspx
  23. Musaylima the liar has called himself a prophet in 11th of Hijra/migration which Mecca has been conqured & Amir al Muminin imam Ali (عليه السلام) has been appointed as his successor in Ghadir Khum so then majority of Yemenis & Arabian peninsula have accepted Islam so therefore people who gave letter of prophet Muhammad (pbu) to Musaylima the liar have been Muslims which doing Taqyiyya has been pointless for them. The Muharram moon of the 11th year of migration was about to be sighted in Madina when two persons came there from Yamamah and brought a letter for the Prophet from Musaylimah, who later became known as Musaylimah Kazzab (viz. Musaylimah, the Liar). When the Prophet came to know about the contents of the letter he turned to those, who had brought it and said: "If you had not been the ambassadors and messengers I would have ordered you to be put to death. When you had already embraced Islam and acknowledged my prophethood, why did you follow such a blockhead and give up the sacred religion of Islam? The Prophet called his secretary and dictated a brief but pithy and strong reply. Here is the text of the Prophet's letter: https://www.al-islam.org/message-jafar-subhani/chapter-61-events-eleventh-year-migration
  24. Salam clearly "buttocks are part of the awrah" so therefore exposing them is Haram.
  25. Your statement about not doing Taqiyya by sorceres is in similar fashion of Pharaoh who has called them as students of prophet Musa (عليه السلام) which they secretly made pledge between themselves & rheir master prophet Musa (عليه السلام) to overthron him by plan. 40. “Haply we may follow the sorcerers if they are victors.”41. “Then, when the sorcerers came, they said to Pharaoh: ‘Shall we have a reward if we should be the victors?’”42. “(Pharaoh) said: ‘Yes, and surely you will then be among the near-stationed’.” “They said: ‘We believe in the Lord of the worlds’!” Then to clarify any doubt and to prevent Pharaoh from interpreting this sentence according to his own will, they added: “The Lord of Moses and Aaron’.” This shows that although Moses (عليه السلام) did speak to the wizards and performed throwing the staff, his brother, Aaron, was accompanying him and was ready to help him in any way possible. After this strange change that happened in the wizards’ morale, they, in a short moment, came out of an absolute darkness and stepped into a dazzling brightness. They turned their back on all the benefits and advantages they expected Pharaoh. It was easy for them to expose their life to danger, for they could differentiate the Truth from the falseness and they resorted to the Truth because of their new knowledge. They did not pave the rest of the path by the foot of intellect, but they went on eagerly, mounting on the fine mount of ‘Love’. They were so devoted that they could encounter any danger. We will see that, for this very reason, they heroically resisted all Pharaoh threats. The Prophet (S) said: “Every heart is at the mercy of Allah, the Beneficent. If He wills, He will guide it. And if He wills, He will mislead it.”4 (It is clear that Allah’s will in these two phases is derived from individuals’ predisposition and readiness, and this divine success and lack of it is because of various situations of hearts, and it is not undue.) 49. “(Pharaoh) said: ‘You have believed in him before I give you leave. Verily, he is the chief of you who taught you the sorcery; so, soon shall you know! Certainly I will cut off your hands and your feet on opposite sides, and certainly I will crucify you all’.” 50. “They said: ‘No matter! Verily we unto our Lord shall Return’.” 51. “Verily we hope that our Lord will forgive us our faults, since we are the first of the believers’.” When the wizards saw Moses’ (عليه السلام) miracle, they fell on the ground and prostrated. At this time, Pharaoh embarked on an analysis to deceive common people. He said that it was a preplanned conspiracy. They are Moses’ students and they planned this puppet show to overthrow him. But those wizards were scattered and were gathered from all over the country and they could not meet Moses (عليه السلام). Moreover they swore by Pharaoh dignity that they would defeat Moses (عليه السلام). Finally, on one hand, Pharaoh did not keep his end up and, on the other hand, he saw his all kingdom and entity exposed to danger. He knew especially what effect the wizards’ belief in Allah would have on people’s morale and it was possible that a great number of people, following the wizards, might prostrate. Therefore, he planned a new method and addressing the wizards, he said: “...‘You have believed in him before I give you leave...” Not only did Pharaoh, who ruled people tyrannically for many years, expect people to take permission for every thing, but also he expected to have control over people’s mind, intellect and heart. He wanted people not to think and decide unless he allowed them. This is the custom and tradition of oppressors. This unrestrained conceited person did not even utter the name of Allah and Moses (عليه السلام). He used only the pronoun /lahu/ (in him) which is here for scoffing. However, Pharaoh did not get satisfied with this and said two other sentences in order to, according to his imagination, both stabilize his situation and to suppress people’s awakened consciences. He first accused the wizards that this was a conspiracy done from before with the help of Moses (عليه السلام). A conspiracy which was against all people of Egypt. He said: “...Verily, he is the chief of you who taught you the sorcery...” He accused them that they had planned such a program to deceive the great people of Egypt and to dominate them. He imputed them that they wanted to expel the real owners of that country and to put slaves in their places. He meant that he would not allow their conspiracy to be successful and he would nip it in the bud. 118. “So the truth was established and what they were doing was made vain.” 119. “Thus were they there defeated and brought low.” 120.”And the sorcerers fell down in prostration.” 118. “So the truth was established and what they were doing was made vain.” 119. “Thus were they there defeated and brought low.” 120.”And the sorcerers fell down in prostration.” https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-12/section-3-pharaohs-sorcerers-embrace-truth https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-6/section-14-pharaoh-and-his-magicians-defeated
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