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Follower of Ahlulbayt

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  1. Follower of Ahlulbayt

    Hadith al-Kisa Doubt

    In this post I will be addressing a doubt on hadith al-kisa. After just a little research, I found some ahadith that refute his argument. Hadith of Mubahila: وَلَمَّا نَزَلَتْ هَذِهِ الآيَةُ ‏{‏ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ‏}‏ دَعَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلِيًّا وَفَاطِمَةَ وَحَسَنًا وَحُسَيْنًا فَقَالَ ‏"‏ اللَّهُمَّ هَؤُلاَءِ أَهْلِي When the (following) verse was revealed: "Let us summon our children and your children." Allah's Messenger (ﷺ) called 'Ali, Fatima, Hasan and Husain and said: O Allah, they are my family. In this hadith, the Prophet uses اللَّهُمَّ. We ask the Sunni who made the argument, where in this hadith is the Prophet making a du'a for the Ahl al-Bayt to be included in anything? Is the Prophet (saw) asking anything? No. The Prophet is simply bearing witness to Allah these are his household. Just like in Hadith al-Kisa. Another example (Notice the translators additions in this hadith), https://sunnah.com/muslim/44/246 . ‏.اللَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَىَّ اللَّهُمَّ أَنْتُمْ مِنْ أَحَبِّ النَّاسِ إِلَىَّ‏ يَعْنِي الأَنْصَارَ O Allah, (bear witness) (and addressing the Ansar), said: You are dearest to me amongst people, (and said: O Allah (bear witness) (and addressing the Ansar), said: You are dearest to me amongst people. And he meant Ansar. In this hadith, even the translator agrees that just because اللَّهُمَّ is used, it doesn't mean the Prophet (saw) is asking for anything. Rather, the Prophet (saw) is bearing witness to Allah that the Ansar are the dearest to him amongst the other people. The Prophet was not asking for anything in Hadith al-kisa when he said اللهم هؤلاء أهل بيتي. A final proof for this is that there are versions of Hadith al-kisa which do not only contain the phrase اللهم هؤلاء أهل بيتي, but the Prophet (saw) actually recites the verse in 33:33. حدثنا أبو العباس محمد بن يعقوب ثنا الربيع بن سليمان المرادي و بحر بن نصر الخولاني قالا : ثنا بشر بن بكر و ثنا الأوزاعي حدثني أبو عمار حدثني واثلة بن الأسقع : قال : أتيت عليا فلم أجده فقالت لي فاطمة : انطلق إلى رسول الله صلى الله عليه و سلم يدعوه فجاء مع رسول الله صلى الله عليه و سلم فدخلا و دخلت معهما فدعا رسول الله صلى الله عليه و سلم الحسن و الحسين فأقعد كل واحد منهما على فخذيه و أدنى فاطمة من حجره و زوجها ثم لف عليهم وثوبا و قال : { إنما يريد الله ليذهب عنكم الرجس أهل البيت و يطهركم تطهيرا } ثم قال : هؤلاء أهل بيتي اللهم أهل بيتي أحق هذا حديث صحيح على شرط الشيخين و لم يخرجاه تعليق الذهبي قي التلخيص : على شرط مسلم The fact that the Prophet (saw) recites the verse proves the verse is revealed for them, and they are not just being included with a Du'a. Ws
  2. Follower of Ahlulbayt

    Questions About the Verse of Purification

    Sorry for replying late to this I don't see how you've come to the conclusion that just because doubts are kept away from the Ahl al-Bayt, this means that they will always do good? How have you come to that conclusion. Yes doubts are kept away from them, but what has that got to do with them being infallible and sinless? Many people today can claim that they have no doubts about Islam right? Does that they are infallible as well?
  3. Follower of Ahlulbayt

    Refutation of All Hadith that Indicate Mawla means friend in Hadith al-Ghadeer

    I understand your concerns, but I feel like giving a response to all their objections is necessary, even if the objection is silly. That way people will know that their arguments are stupid and we have replies rather than us not responding and our opponents thinking their arguments are irrefutable.
  4. Follower of Ahlulbayt

    Refuting "From Imāmiyya to Ithnā-ashariyya"

    The verse of Ibrahim being an Imam does not establish any of the Imams of Ahlulbayt (as) being Imams. None of their names are mentioned in the verse. Yes maybe we could use the 12 khulafa hadith in Sunni books, but again this doesn't mention the names of the Imams of Ahlulbayt,
  5. Follower of Ahlulbayt

    Refuting "From Imāmiyya to Ithnā-ashariyya"

    Basically argues that the doctrine of Ghaybah was developed later in history and that in our earliest books (Basâ'ir al-darajât and Kitab al-Mahasin) this doctrine is absent. Only do we find in the later books of Saduq this doctrine really taking shape. How do we refute the idea that Imamah was a doctrine developed later in history in general?
  6. Follower of Ahlulbayt

    Refutation of All Hadith that Indicate Mawla means friend in Hadith al-Ghadeer

    I was thinking about this today.....one of the arguments made by our opponents is that this statement "am I not worthy over the believers than themselves?" was nothing more than just getting the attention of the audience, and it has got no relation to "man kunta mawla...". However, their objection is not satisfactory. Why? It is because we know that at Ghadeer Khumm, the Prophet (saw) delivered a long sermon. The statement "am I not worthy over the believers than themselves?" is not the first thing the Prophet (saw) says. "Narrated by Zayd b. Arqam: One day Allah's Messenger (ﷺ) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things...." (Sahih Muslim) The Prophet (saw) has already grabbed the audiences attention when he mentions that he will die soon. Therefore, it is not correct to say that the statement "am I not worthy over the believers than themselves?" was grabbing the attention of the audience. The statement was indeed the context for the next statement "man kunta mawla...".
  7. Follower of Ahlulbayt

    Rationality of Infallibility (Isma)

    I'm not sure if these are good, but I have heard of a few points (mainly from the pulpit) on why a guide can't simply just tell us how to live. The first point is that if Allah sends a guide, and he preaches to not do evil actions such as lying, but that guide himself lies, this is hypocrisy. It is against the justice of Allah for him to send a guide who tells us to avoid wrong, but the guide himself does wrong. People will doubt the guide if he does wrong. If the guide does a sin such as lying, but there is someone else who has never been seen lying, the people will believe that he is more suitable and deserving for being a guide. Also if the guide does wrong, the people have every right to say that I don't have to avoid evil things because the guide that Allah has sent himself does evil things. If it was the case that the guides are only meant to tell us how to live but not show us, then surely the guides would have clarified by saying "hey listen everyone, we have been sent by Allah to tell you do avoid sins, but we are humans like you and we will also commit sins". Is there such a statement? The guides are examples for us on how to live. The Qur'an says that Prophet Muhammed (saw) is an example for us on how to live. The 'Sunnah' of the Prophet is not only what he commands, it is also how he lives and his actions. If the guides committed sins, this would mean that we are also allowed to commit sins, as we are suppose to follow the example of the guides. These are some quick points I have come up with, not sure if they are any good or if they have been refuted.
  8. Does anyone know of any good works that refute the paper "From Imāmiyya to Ithnā-ashariyya" by Etan Kohlberg?
  9. Follower of Ahlulbayt

    Authentic Hadith?

    I was asking from Shia sources if we have anything like this
  10. Follower of Ahlulbayt

    Authentic Hadith?

    Do we have any authentic hadith (from Shia sources) that mentions the number of wives and slaves of Nabi Sulayman (as)? So we have any authentic hadith like this: Narrated Abu Huraira: (The Prophet) Solomon son of (the Prophet) David said, "Tonight I will go round (i.e. have sexual relations with) one hundred women (my wives) everyone of whom will deliver a male child who will fight in Allah's Cause." On that an Angel said to him, "Say: 'If Allah will.' " But Solomon did not say it and forgot to say it. Then he had sexual relations with them but none of them delivered any child except one who delivered a half person. The Prophet (ﷺ) said, "If Solomon had said: 'If Allah will,' Allah would have fulfilled his (above) desire and that saying would have made him more hopeful." https://sunnah.com/bukhari/67/175
  11. Follower of Ahlulbayt

    A response to Syyed Fadlullah [ra]

    https://www.youtube.com/watch?v=vQyRAeJDP-Q
  12. Follower of Ahlulbayt

    A response to Syyed Fadlullah [ra]

    Just something to think about.....it mentions that Imam Ali (as) 'remembered' what the Prophet (saw) said. However, is it not true that the Imams do not forget?
  13. Follower of Ahlulbayt

    Refutation of All Hadith that Indicate Mawla means friend in Hadith al-Ghadeer

    What if they argue that اولى also does not mean authority, and it is about closeness and friendship as well?
  14. Refutation of All Hadith that Indicate Mawla means friend in Hadith al-Ghadeer This narration is weak as al-'Amash narrates it with 'An'anah. Sunnis may also appeal to a hadith in Khasa'is by Nasai', where it states that Buraida goes to the Prophet (saw) to complain about Ali after coming from Yemen. The Prophet (saw) then tells him, “Whosoever I am his mawla then Ali is his mawla.” However, this cannot be used as evidence because it contradicts the hadith in Bukhari where it states when Buraida met the Prophet after coming from Yemen, the Prophet (saw) simply states "Do not hate Ali because he deserves more from the Khums" rather than man kunta mawla. Since there is contradiction, the hadith in Khasa'is cannot be used as evidence. This narration is weak as it contains Ya'qoub b. Humayd b. Kāsib who al-Uqayli mentions transmits uncorroborated narrations. This hadith also contradicts the hadith in Muslim This narration is weak as Abī Ishāq narrates this with 'An'anah, and he is a mudallis. Also, Shareek makes mistakes and Zayd b. Yuthay' is problematic. This hadith is weak as it contains Iyās b. Nadheer who is unknown. So this hadith cannot be used as evidence. This same hadith includes Ibn 'Abbas stating "Ali is the Wali of every believer after me". The 'wali' here obviously means master. If Ibn Abbas stated this, we find it highly likely that Ibn Abbas takes the Man Kunta Mawla hadith to mean master as well. The first hadith is mursal. As for the second one from Tarikh DImashq, we can see that it includes many Shi'ees and we find it very likely that one of them fabricated this saying of Umar. Also, the chain is weak as it contains Ibrahim b. Yusuf who the majority of scholars have weakened. The chain also includes `Abdul-Jabbar bin al-`Abbas who al-Uqayli and ibn 'Adi have said about him that he transmits uncorroborated narrations. The main narrator, abi Bistam is unknown so this narration cannot be used as evidence. Conclusion: There is not one single authentic hadith which can be used to support the argument where 'mawla' in the hadith of al-Ghadeer meant friend. In addition, all these narrations are from Sunni sources anyways and cannot be used as evidence against Shias.
  15. Follower of Ahlulbayt

    Force Marriage

    My question is more related to the permission of the wife herself for the validity of the marriage.
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