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In the Name of God بسم الله

Simon the Canaanite

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Everything posted by Simon the Canaanite

  1. So, just because you watched a channel that insulted your marja, I and the whole marjʾiyah are immediately responsible for it? At least we don’t call our marja, “the Ark of Salvation, and the Lamp of Guidance to the Ummah,” or seek help from him like Ṣūfis, right?
  2. I repeated your words? You were saying that the term “had two definitions,” and I was pointing out that this is false. Where is Sayyid Muḥammad Alī al-Mūsawī? Why did he disappear completely from Lebanon?
  3. One day Ammār al-Duhanī testified in the court of Ibn Abʾi Layla, the judge said: O Ammār! We know you, you are a rāfiḍhī, your testimony is not valid. You shall go. As he was shaking and crying, Ammār stood up to leave. Ibn Abʾi Layla said: Ammār! You are a knowledgeable man, if you are unhappy with this name, quit this sect and you shall be our brother. Ammār then said, “No, it is not as you think, my tears were for me and you, I cried for myself because you ascribed a credit to me I don’t deserve, you called me a Rafidi, whereas al-Imām al-Ṣādiq says: the first to be known by this title, were the magicians of Pharaoh, once they realized the truth of Moses’ divine miracle, they refused to obey the command and religion of Pharaoh, they joined Moses and accepted all the hardship and torture. Then, Pharaoh called them rāfiḍha (those who refuse) because they had refused his religion. So rāfiḍhī is the one refusing all that is unpleasant by God. But I cried for you; because you dared to take the best title as the worst label, so how are you going to reply when you are questioned by your Lord about such serious crime on the day of Judgment?” Upon hearing about this story of Ammār, al-Imām al-Ṣādiq said, “If Ammār had sins greater than heavens and Earth, they all would be forgiven because of this saying of his, and this saying will increase his reward to the point that each bit of his good deeds is a thousand times greater than the whole universe.” Majlisī, Biḥār al-Anwār, vol. 65, p. 156. A man came to al-Imām Jʾafar al-Ṣādiq saying that someone had warned him against becoming a rāfiḍhī, and the Imām replied, “By Allah, this name which Allah has granted you is excellent, as long as you follow our teaching and do not attribute lies to us.” عَنْهُ، عَنْ عَلِيٍّ بْنِ أَسْبَاطَ، عَنْ عُيَيْنَةَ بَيَّاعَ الْقَصَبِ، عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: وَاللَّهِ لَنِعْمَ الْاِسْم الَّذِي مَنَحَكُمُ اللَّهُ مَا دُمْتُمْ تَأْخُذُونَ بِقَوْلِنَا وَلَا تَكْذِبُونَ عَلَيْنَا قَالَ: وَقَالَ لِي أَبُو عَبْدِ اللَّهِ هَذَا الْقَوْلَ أَنِّي كُنْتُ خَبَّرْتُهُ أَنَّ رَجُلًا قَالَ لِي: إِيَّاكَ أَنْ تَكُونَ رَافِضِيًّا al-Maḥāsin, vol. 1, p. 157. Oh, really? Nobody forces, huh? That’s why the followers of Shayḵḫ Yāsser al-Ḥabīb are imprisoned/executed/kidnapped for no reason other than following him?
  4. Are you fine with him insulting the marjaʾ I follow and calling the marjʾiyah a cult? @Hameedeh @Reza @ShiaChat Mod @Abu Nur @Don'tMakeAس @Hassan- @Haji 2003 @Heavenly_Silk @Ibn Al-Ja'abi @notme @starlight What about “Ḥaẓrate Omar (رض) Street?” “Ḥaẓrate Aʾbū Bakr (رض) Street?” “Imām Shafei Street?”
  5. مُحَمَّدُ بْنُ يَعْقُوبَ، عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اَللَّهِ بْنِ غَالِبٍ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ قَالَ: قَالَ: «لَمَّا نَزَلَتْ هَذِهِ اَلْآيَةُيَوْمَ نَدْعُوا كُلَّ أُنٰاسٍ بِإِمٰامِهِمْقَالَ اَلْمُسْلِمُونَ: يَا رَسُولَ اَللَّهِ ، أَلَسْتَ إِمَامَ اَلنَّاسِ كُلِّهِمْ أَجْمَعِينَ؟ قَالَ: فَقَالَ رَسُولُ اَللَّهِ : أَنَا رَسُولُ اَللَّهِ إِلَى اَلنَّاسِ أَجْمَعِينَ، وَلَكِنْ سَيَكُونُ مِنْ بَعْدِي أَئِمَّةٌ عَلَى اَلنَّاسِ مِنَ اَللَّهِ مِنْ أَهْلِ بَيْتِي، يَقُومُونَ فِي اَلنَّاسِ فَيُكَذَّبُونَ، وَيَظْلِمُهُمْ أَئِمَّةُ اَلْكُفْرِ وَاَلضَّلاَلِ وَأَشْيَاعُهُمْ، فَمَنْ وَالاَهُمْ وَاِتَّبَعَهُمْ وَصَدَّقَهُمْ فَهُوَ مِنِّي وَمَعِي وَسَيَلْقَانِي، أَلاَ وَمَنْ ظَلَمَهُمْ وَكَذَّبَهُمْ فَلَيْسَ مِنِّي وَلاَ مَعِي، وَ أَنَا مِنْهُ بَرِيءٌ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اَللَّهِ بْنِ غَالِبٍ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ : مِثْلَهُ وَرَوَاهُ أَيْضاً أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيُّ، عَنِ اِبْنِ مَحْبُوبٍ، عَنْ عَبْدِ اَللَّهِ بْنِ غَالِبٍ، عَنْ جَابِرِ بْنِ يَزِيدَ اَلْجُعْفِيِّ، عَنْ أَبِي جَعْفَرٍ قالَ لَهُ الأَسَدِيُّ: يَا ابنَ بِنتِ رَسولِ اللّهِ ، أخبِرني عَن قَولِ اللّهِ تَعالى:يَوْمَ نَدْعُوا كُلَّ أُنٰاسٍ بِإِمٰامِهِمْفَقالَ الْحُسَينُ : نَعَمْ يَا أَخَا بَنِي أَسَدٍ، هُمَا إِمَامَانِ:إِمَامُ هُدَىً دَعَا إِلَى هُدَىً، وَإِمَامُ ضَلَالَةٍ دَعَا إِلَى ضَلَالَةٍ، فَهَدَى مَنْ أَجَابَهُ إِلَى الْجَنَّةِ، وَمَنْ أَجَابَهُ إِلَى الْضَّلَالَةِ دَخَلَ النَّارَ
  6. I think so. This is a sign in Iran that reads, “Ḥaẓrat Imām Ḵḫameneī is the Ark of Salvation, and the Lamp of Guidance to the Ummah.” This is another one which reads, “Al-Ġhawth al-ġhawth, O’ Ḵḫameneī!” (I seek help, O’ Ḵḫameneī!) This is from an Iranian newspaper, Khomeini says: “We will make all Iranians own homes,” and now many Iranians live in the streets, or have their homes rented. In the bottom it says, “Imam: The scholars shouldn’t be presidents/leaders of the republic,” (and you know what happened afterwards..) This is in an Iranian school (as far as I know), it reads, “The Apostle said: Follow after me, Aʾbū Bakr and Omar.” It was later sprayed/erased by the brave Iranian rāfiḍha brothers, and “Yā Alī Madad” was added. They claim to be, “respectful towards marajiʾ,” yet they have such pictures in the middle of the capital, which ridicule a marja! And brands him as, “the ignorant mullah,” or “the Wahhabi Shiʾa,” and you can see the British flag behind them. And they make cute unity conferences, where the attendants [cutely] sleep.
  7. In the book, al-tanqīḥ fī sharḥ al-urwa al-wūthqa, volume 3, page 80. al-Sayyid al-Ḵḫʾūī said: “The correct is to rule with the purity of the muḵḫālifin of the Shiʾa, and with their outward Islam, with no difference in that, between the āhlul ḵḫilāf and the other sects - even though, in reality, they are disbelievers - and they are whom we named with, the Muslim of the dunyā, and the kāfir of āḵḫirah.” al-Ṣadūq said in al-Iʾtiqādat, page 118. “And our belief in he who opposed (or differed) with us in one matter in religion, is as if he opposed us in every matter.” Yūsuf al-Baḥrani said in al-ḥadāʾiq al-nāḍhirah,” volume 5, page 176. “And he who denied it - al-wilayah - is a disbeliever, because he denied the greatest of what the Prophet came with, and an āṣl of its uṣūl.” al-Māmaqani said in “tanqiḥ al-maqāl,” volume 1, page 208. “And what is to be understood from the narrations, is the rule of the polytheist and disbeliever in the āḵḫirah, on everyone that wasn't an IthnāʾAshari.” al-Sayyid Abdullāh Shubbar said in ḥaqqul yaqīn, volume 2, page 188. “As for the rest of the muḵḫālifin - of whom wasn’t a nāṣibi, or a muʾānid and a mutaʾasib - the majority of the Imāmiyyah, like al-Sayyid al-Murtaḍha, believe that they are disbelievers in the dunyā and āḵḫirah, and the widely known is that they are disbelievers, in hell for eternity.” In Ḥaqq al-Yaqīn (lithographic print), by al-Allāmah al-Majlesi. He said: “All of the false (deviant) sects, such as: polytheists, disbelievers, hypocrites, zaidīyyah, faṭaḥiya, wāqifia, kaysāniyah, and Sunnis, are in hell for eternity.” In Biḥār al-Anwār, volume 23, page 89. عَنْ أبِي جَعْفَرٍ قَالَ : مَنْ مَاتَ وَليْسَ لهُ إمَامٌ مَاتَ مِيتَةً جَاهِلِيَّةً، وَلاَ يُعْذَرُ النَّاسُ حَتَّى يَعْرِفُوا إمَامَهُمْ “Whoever died without an Imam, [has] died a death of jāhilyyah, and people are not forgiven, except when they know their Imam.” In the same book, volume 69, page 132. That al-Imām al-Ṣādiq told Ḥamrān bin Aʾyan: “Whoever opposed you in this matter is a zindeeq,” Ḥamrān said: Even if he was a ʿalawi and a fāṭimi (Sayyid)? He said: “Even if he was a muḥammadi, ʿalawi and a fāṭimi.” فِي رِوَايَةِ أبِي حَمْزَةَ، عَنْ أبِي جَعْفَرٍ قَالَ قَالَ رَسُولُ اللهِ التَّارِكُونَ وَلاَيَةَ عَلِيٍّ الْمُنْكِرُونَ لِفَضْلِهِ الْمُظَاهِرُونَ أعْدَاءَهُ خَارِجُونَ عَنِ الْإسْلاَمِ، مَنْ مَاتَ مِنْهُمْ عَلَى ذَلِكَ In the ḥadīṯh of Aʾbi Ḥamza, from Aʾbi Jʾafar, from the Prophet that he said: “The ones that left (forsook) the wilayah of Ali, who deny his virtues and cooperate with his enemies have exited Islam, who died from them on that.” مِنْ كِتَابِ الْمَسَائِلِ مِنْ مَسَائِلِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ وَمُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ : كَتَبْتُ إِلَى أبِي الْحَسَنِ أسْألُهُ عَنِ النَّاصِبِ هَلْ أحْتَاجُ فِي اِمْتِحَانِهِ إلى أكْثَرَ مِنْ تَقْدِيمِهِ الجِبْتَ وَالطَّاغُوتَ وَاِعْتِقَادِ إمَامَتِهِمَا ؟ فَرَجَعَ الْجَوَابُ : مَنْ كَانَ عَلى هَذَا فَهُوَ نَاصِبٌ That Mūsa bin Muḥammad bin Ali said: I wrote to Aʾbi l-Ḥasan asking him about examining to see whether a person is a nāṣib or not, do I need to ask about other than him preceding the jibt and ṭāġhut, and believing in their imāmah? He said: Whoever [believed] in that is a nāṣib. The jibt and ṭāġhut in the aḥādīṯh of Ahlulbāyt are Aʾbū Bakr and Omar, and Sunnis certainly precede them [over Imam Ali], and believe in their imāmah. وَعَنْ أبِي عَلِيٍّ الْخُرَاسَانِيِّ، عَنْ مَوْلًى لِعَلِيِّ بْنِ الحُسَيْنِ عَليْهِمَا السَّلَامُ قَالَ: كُنْتُ مَعَ عَلِيِّ بْنِ الحُسَيْنِ عَليْهِمَا السَّلَامُ فِي بَعْضِ خَلوَاتِهِ، فَقُلتُ: إنَّ لِي عَليْك حَقًا، ألَا تُخْبِرْنِي عَنْ هَذَيْنِ الرَّجُليْن، أبِي بَكْرٍ وَعُمَرَ ؟ فَقَالَ: كَافِرَانِ، كَافِرٌ مَنْ أحَبَّهُمَا Narrated Abʾi Ali al-Ḵḫurāsani, from a mawla of Ali bin al-Ḥusayn he said: I was with Ali bin al-Ḥusayn in one of his states of being alone, so I told him: Can’t you tell me about these two men, Abʾi Bakr and Omar? He said: Kuffār, whoever loved them is a kāfir. عَنْ أبِي جَعْفَرٍ قَالَ: إنَّ الله عَزَّ وَجَلَّ نَصَبَ عَلِيًّا عَلمَاً بَيْنَهُ وَبَيْنَ خَلقِهِ، فَمَنْ عَرَفَهُ كَانَ مُؤْمِنًا، وَمَنْ أنْكَرَهُ كَانَ كَافِرًا، وَمَنْ جَهِلَهُ كَانَ ضَالًّا، وَمَنْ نَصَبَ مَعَهُ شَيْئًا كَانَ مُشْرِكًا، وَمَنْ جَاءَ بِوَلَايَتِهِ دَخَلَ الْجَنَّةَ Aʾbi Jʾafar said: “God, the Most Majestic, the Most Gracious has appointed Ali as a light house, between His self and His creatures. Whoever would recognize him, he will be a believer, and whoever would not recognize him will be an unbeliever. Those who would be ignorant of him would be lost (astray). Those who would ascribe [something] with him, would be polytheists, and those who would come with his wilayah would be admitted in paradise.” (al-Kāfi, volume 1, page 277, tradition 1173). وَعَنْ أَبِي جَعْفَرٍ قَالَ: أكْبَرُ الكَبَائِرِ، صَاحِبُ القَوْلِ الَّذِي يَقُولُ: أنَا أبْرَأُ مِمَّنْ يَبْرَأُ مِنْ أبِي بَكْرٍ وَعُمَرَ That Aʾbi J’afar said: The greatest of the kabāʾir, is the person that says, “I disassociate myself from the person that disassociates himself from Aʾbi Bakr and Omar.” الوجه الأول: أنه ثبت في الروايات والأدعية والزيارات جواز لعن المخالفين، ووجوب البراءة منهم، وإكثار السبّ عليهم، واتّهامهم، والوقيعة فيهم ـ أي غيبتهم لأنّهم من أهل البدع والريب بل لا شبهة في كفرهم، لأنّ إنكار الولاية والأئمّة حتى الواحد منهم، والاعتقاد بخلافة غيرهم، وبالعقائد الخرافية كالجبر ونحوه يوجب الكفر والزندقة، وتدلّ عليه الأخبار المتواترة الظاهرة في كفر منكر الولاية، وكفر المعتقد بالعقائد المذكورة وما يشبهها من الضلالات al-Sayyid al-Ḵḫʾūi said in Miṣbāḥ al-Faqāha, page 497. “I say – It has been proven in the aḥādīṯh, the duʾās and the ziyārat the permissibility of cursing the muḵḫālifin, and the obligation of disassociating from them, and to increase the insults towards them, and to accuse them - ġheeba - because they are from the people of bidʾah, and the doubt/suspicion, and that there’s no doubt in their kufr [disbelief], because denying the wilayah, and the Imams, even one of them, and believing in the ḵḫilāfa of other than them, and also the belief in fictitious [fake] beliefs, such as al-jabr, obligates kufr and zandaqa [on the one that believes in it], and the recurring aḥādīṯh indicate that the denier of the wilayah is a kāfir, and the kufr of the person that believes in the aforementioned beliefs, and similar ḍhalālat.” (1) disown here as in barʾah, to do tabarra from them. In Sunan Aʾbi Dāwūd, volume 7, page 6, ḥadīṯh (4597). Narrated Muawiya, he said: The Messenger of God stood up (on the pulpit; as an orator), and said: “Indeed, before you, from the people of the book, were split into seventy two sects. And indeed, this nation will split into seventy three sects - seventy two in hell & one in heaven - and they're the Jamāʾah.” Authenticated in Majmūʾ al-Fatāwa, volume 3, page 345. And in al-Iʾtiṣām, volume 1, page 430. And in Taḵḫrij al-Iḥʾiyā, volume 3, page 199. And al-Mustadrak, volume 1, page 128. Jāmiʾ al-Tirmiḏhi, ḥadīṯh (2565). Sunan ʾIbn Mājah, ḥadīṯh (3992).
  8. Tawaqquf. Don’t love or hate him, because there are traditions that praise and dispraise him (madḥ and ḏhamm). So, we don’t know for sure if he’s a good/bad person.
  9. How was he respectful to her after the confrontation in the battlefield? He hit her howdah with a spear after it had been showered with arrows, until it looked like the spines of a hedgehog, all in front of his eyes. لَمَّا قَدِمَ الْحَسَنُ بْنُ عَلِيٍّ عَلَيْهِمَا السَّلَامُ مِنَ اَلْكُوفَةِ جَاءَتِ النِّسْوَةُ يُعَزِّينَهُ بِأَمِيرِ الْمُؤْمِنِينَ وَدَخَلَتْ عَلَيْهِ أَزْوَاجُ النَّبِيِّ فَقَالَتْ عَائِشَةُ يَا أَبَا مُحَمَّدٍ مَا مِثْلَ فَقْدِ جَدِّكَ إِلَّا يَوْمَ فُقِدَ أَبُوكْ، فَقَالَ لَهَا الْحَسَنُ : نَسِيتِ نَبْشَكِ فِي بَيْتِكِ لَيْلًا بِغَيْرِ قَبَسٍ بِحَدِيدَةٍ، حَتَّى ضَرَبَتِ الْحَدِيدَةُ كَفَّكَ فَصَارَتْ جُرْحًا إِلَى الآن، فَأَخْرَجْتِ جَرْدًا أَخْضَرَ، فِيهِ مَا جَمَعْتِهِ مِنْ خِيَانَةٍ، حَتَّى أَخَذْتِ مِنْهُ أَرْبَعِينَ دِينَارًا عَدَدًا لَا تَعْلَمِينَ لَهَا وَزْنًا فَفَرَّقْتِيهَا فِي مُبْغِضِي عَلِيٍّ مِنْ تَيْمٍ وَعَدِيٍّ قَدْ تَشَفَّيْتِ بِقَتْلِهِ!! فَقَالَتْ: قَدْ كَانَ ذَلِكَ (Mashāriq Anwār al-Yaqīn, page 129).
  10. No. No offense, but he doesn’t speak Arabic properly. (Which is a common problem for Persians in general...)
  11. Salaam. In Shārḥ al-Aḵḫbār fi Faḍhāʾil al-Aʾimmāh al-Aṭhār, volume 2, page 531. Narrated Nāṣr bin Muzāḥim, from Jʾafar al-Aḥmār, from Lāyth, from Muḥārib bin Ziyād, from Jābir bin Abdillāh, that the Prophet said: “Muawiya dies on other than my religion.” (In the same source, and Biḥār al-Anwār, volume 8, page 560), from al-Rāġhib, that Imam Ali said: “The son of Hind doesn’t die, except when the cross is hanged on his neck.” In al-Ṣirāṭ al-Mustāqim, volume 3, page 50. From Salamah bin Kuhayl, from al-Aḥnaf, that Imam Ali said: “The Pharaoh doesn’t die, except when the cross is hanged on his neck,” so he - al-Aḥnaf - said: I entered on him - Muawiya - and with him is Amr and al-Usquf (Arabic word for bishop), and on his neck is a cross made of gold, so he said: They ordered me, and said: “If the sickness made the medicine exhausted, we went to the cross, and would find comfort.” Narrated al-Zuhri, that the monk told him: The cause of your sickness is the evil eye, and we have a cross that causes the evil eye to leave, so he hanged it on his neck, and he died, so it was taken off from him on the muġhtāsal. And in al-muḥāḍharat that when he hanged it, he [the monk] said: “He’s dead inevitably,” so he died. Interesting, isn’t it? Well, there are many traditions indicating that the Umayyads and Abbasids were Jews/Christians.
  12. You see here, since both of you “don’t belong to a sect,” as you claim, it’s impossible to debate with you, because you: Don’t follow the books I follow. Don’t accept them as sources. Only follow “the Holy Book,” which is impossible to debate with. And just as a matter of fact, the people that use the excuse of, “bring it to me from the Holy Book” in debates are the biggest jokes in the circles of knowledge. Another fact, is that it’s also impossible to “not belong to a sect,” since there are many matters that you have to return to jurists in, such as: laws, engagement, marriage, etc. So, I don’t buy it. Moses told ʾal-Ḵḫiḍhr: “You will find me, if God wills, patient, and I will not disobey you in [any] order.” (18:69) ʾal-Ḵḫiḍhr said (in another verse): “This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.” (18:78) And ʾal-Ḵḫiḍhr, as stated by many scholars, is not a Prophet. قَالَ مُوسَى لِوَصِيِّهِ يُوشَعَ: إِنَّ اللَّهَ أَمَرَنِي أَنْ أَتَّبِعَ رَجُلًا عِنْدَ مُلْتَقَى الْبَحْرَيْنِ وَأَتَعَلَّمَ مِنْهُ This is not a game. You have to know the language of the matter you’re debating about.
  13. A verse can withhold hundreds of interpretations/meanings... Imam Ali is reported to have said: لَا تُخَاصِمْهُمْ بِالقُرآن؛ فَإِنَّ القُرْآنَ حَمَّالُ أَوْجُهٍ، ذُو وُجُوهٍ، تَقُولُ وَيَقُولُونَ، وَلَكِنْ حَاجِجْهُمْ بِالسُّنَّةِ؛ فَإِنَّهُمْ لَنْ يَجِدُوا عَنْهَا مَحِيصًا With all due respect, and honesty, the way you speak makes you seem like a non-Shiʾa, and the logic you’re using makes it seem so as well. So, I am not going to waste much time with you, sorry. al-Allāmah al-Mājlesi spent all of his life authoring and collecting traditions, I don’t think a person who doesn’t even know the Arabic language is more knowledgeable than him.
  14. Bring me one scholar that says this. You keep inventing interpretations yourself that have zero value for me whatsoever. I’ve heard this over and over. Nothing new.
  15. That’s one of their Imams, not a normal ʿālim. That’s like saying, that the Shiʾa don’t follow X tradition narrated from ʿal-Imām ʿal-Ṣādiq, because it’s “outdated.” Ridiculous. Well, why don’t you try to say that to yourself? You always brand the regime as the “representative and defender of the Shiʾa in the world,” when you know that the majority of Shiʾa in Iraq (for example) dislike the regime... So, you’re trying to make seem true, that the rāfiḍha are bad people, right? Well, first of all. In Biḥār ʿal-Anwār, volume 65, page 97. ʿal-Imam ʿal-Bāqir said (three times): “I am from the rāfiḍha.” Also, in Biḥār ʿal-Anwār, volume 65, page 156 قِيلَ لِلصَّادِقِ عليه السَّلام : إِنَّ عَمَّاراً الدُّهْنِيَّ شَهِدَ الْيَوْمَ عِنْدَ ابْنِ أَبِي لَيْلَى قَاضِيَ الْكُوفَةِ بِشَهَادَةٍ فَقَالَ لَهُ الْقَاضِي : قُمْ يَا عَمَّارُ، فَقَدْ عَرَفْنَاكَ لَا تُقْبَلُ شَهَادَتُكَ، لِأَنَّكَ رَافِضِيٌّ فَقَامَ عَمَّارٌ وَقَدِ ارْتَعَدَتْ فَرَائِصُهُ وَاسْتَفْرَغَهُ الْبُكَاءُ فَقَالَ لَهُ ابْنُ أَبِي لَيْلَى : أَنْتَ رَجُلٌ مِنْ أَهْلِ الْعِلْمِ وَالْحَدِيثِ، إِنْ كَانَ يَسُوؤُكَ أَنْ يُقَالَ لَكَ رَافِضِيٌّ، فَتَبَرَّأْ مِنَ الرَّفْضِ، فَأَنْتَ مِنْ إِخْوَانِنَا فَقَالَ لَهُ عَمَّارٌ : يَا هَذَا، مَا ذَهَبْتَ وَاللَّهِ حَيْثُ ذَهَبْتَ، وَلَكِنْ بَكَيْتُ عَلَيْكَ وَ عَلَيَّ أَمَّا بُكَائِي عَلَى نَفْسِي، فَإِنَّكَ نَسَبْتَنِي إِلَى رُتْبَةٍ شَرِيفَةٍ لَسْتُ مِنْ أَهْلِهَا، زَعَمْتَ أَنِّي رَافِضِيٌّ، وَيْحَكَ لَقَدْ حَدَّثَنِي الصَّادِقُ عليه السَّلام : أَنَّ أَوَّلَ مَنْ سُمِّيَ الرَّفَضَةَ السَّحَرَةُ الَّذِينَ لَمَّا شَاهَدُوا آيَةَ مُوسَى فِي عَصَاهُ آمَنُوا بِهِ وَ اتَّبَعُوهُ وَرَفَضُوا أَمْرَ فِرْعَوْنَ، وَاسْتَسْلَمُوا لِكُلِّ مَا نَزَلَ بِهِمْ، فَسَمَّاهُمْ فِرْعَوْنُ الرَّافِضَةَ لِمَا رَفَضُوا دِينَهُ، فَالرَّافِضِيُّ كُلُّ مَنْ رَفَضَ جَمِيعَ مَا كَرِهَ اللَّهُ، وَفَعَلَ كُلَّ مَا أَمَرَهُ اللَّهُ، فَأَيْنَ فِي هَذَا الزَّمَانِ مِثْلُ هَذِهِ وَ إِنَّمَا بَكَيْتُ عَلَى نَفْسِي، خَشِيتُ أَنْ يَطَّلِعَ اللَّهُ عَزَّ وَجَلَّ عَلَى قَلْبِي وَقَدْ تَلَقَّبْتُ هَذَا الِاسْمَ الشَّرِيفَ عَلَى نَفْسِي، فَيُعَاتِبَنِي رَبِّي عَزَّ وَجَلَّ وَ يَقُولَ يَا عَمَّارُ أَكُنْتَ رَافِضاً لِلْأَبَاطِيلِ، عَامِلًا بِالطَّاعَاتِ كَمَا قَالَ لَكَ، فَيَكُونَ ذَلِكَ بِي مُقَصِّراً فِي الدَّرَجَاتِ إِنْ سَامَحَنِي، وَمُوجِباً لِشَدِيدِ الْعِقَابِ عَلَيَّ إِنْ نَاقَشَنِي، إِلَّا أَنْ يَتَدَارَكَنِي مَوَالِيَّ بِشَفَاعَتِهِمْ وَأَمَّا بُكَائِي عَلَيْكَ، فَلِعِظَمِ كَذِبِكَ فِي تَسْمِيَتِي بِغَيْرِ اسْمِي، وَشَفَقَتِي الشَّدِيدَةِ عَلَيْكَ مِنْ عَذَابِ اللَّهِ إِنْ صَرَفْتَ أَشْرَفَ الْأَسْمَاءِ إِلَيَّ، وَ إِنْ جَعَلْتَهُ مِنْ أَرْذَلِهَا، كَيْفَ يَصْبِرُ بَدَنُكَ عَلَى عَذَابِ كَلِمَتِكَ هَذِهِ ؟ فَقَالَ الصَّادِقُ عليه السَّلام : لَوْ أَنَّ عَلَى عَمَّارٍ مِنَ الذُّنُوبِ مَا هُوَ أَعْظَمُ مِنَ السَّمَاوَاتِ وَالْأَرَضِينَ لَمُحِيَتْ عَنْهُ بِهَذِهِ الْكَلِمَاتِ، وَإِنَّهَا لَتَزِيدُ فِي حَسَنَاتِهِ عِنْدَ رَبِّهِ عَزَّ وَجَلَّ حَتَّى يُجْعَلَ كُلُّ خَرْدَلَةٍ مِنْهَا أَعْظَمَ مِنَ الدُّنْيَا أَلْفَ مَرَّةٍ Secondly, regarding the traditions you posted that praise Zaid: there are other traditions that dispraise him. Here’s one. وعن أبان، قال: أخبرني الأحول أن زيد بن علي بن الحسين عليهما السلام بعث إليه وهو مستخف قال: فأتيته فقال لي: يا أبا جعفر ما تقول إن طرقك طارق منا أتخرج معه؟ قال: فقلت له: إن كان أباك أو أخاك، خرجت معه قال: فقال لي: فأنا أريد أن أخرج أجاهد هؤلاء القوم فأخرج معي قال: قلت: لا ما أفعل جعلت فداك، قال: فقال لي: أترغب بنفسك عني؟ قال: قلت له: إنما هي نفس واحدة فإن كان لله في الأرض حجة فالمتخلف عنك ناج والخارج معك هالك وإن لا تكن لله حجة في الأرض فالمتخلف عنك والخارج معك سواء. قال: فقال لي: يا أبا جعفر كنت أجلس مع أبي على الخوان فيلقمني البضعة السمينة ويبرد لي اللقمة الحارة حتى تبرد، شفقة علي، ولم يشفق علي من حر النار، إذا أخبرك بالدين ولم يخبرني به؟ فقلت له: جعلت فداك شفقته عليك من حر النار لم يخبرك، خاف عليك: أن لا تقبله فتدخل النار، وأخبرني أنا، فإن قبلت نجوت، وإن لم أقبل لم يبال أن أدخل النار، ثم قلت له: جعلت فداك أنتم أفضل أم الأنبياء؟ قال: بل الأنبياء قلت: يقول يعقوب ليوسف: يا بني لا تقصص رؤياك على إخوتك فيكيدوا لك كيدا، لم لم يخبرهم حتى كانوا لا يكيدونه ولكن كتمهم ذلك فكذا أبوك كتمك لأنه خافعليك، قال: فقال: أما والله لئن قلت ذلك لقد حدثني صاحبك بالمدينة أني أقتل وأصلب بالكناسة وأن عنده لصحيفة فيها قتلي وصلبي. فحججت فحدثت أبا عبد الله عليه السلام بمقالة زيد وما قلت له، فقال: لي: أخذته من بين يديه ومن خلفه وعن يمينه وعن شماله ومن فوق رأسه ومن تحت قدميه، ولم تترك له مسلكا يسلكه Why don’t you also show these, huh? Or are they against your agenda? As per ʾal-iḥtiyāṭ ʾal-wujūbi, tawāqquf should be made in the matter of Zāyd, since there are aḥādith that praise and dispraise him. We don’t know for sure whether he’s in heaven or hell. Cherry picking, however, is not nice. So, you’re denying the fact that a certain ḥādith can have different alfāḍh, or are you saying that ʾal-Allāmah ʾal-Mājlesi is a jāhil that doesn’t know such things?
  16. I’ll take that as a compliment..? And no, I don’t just “copy and paste,” most of these are written and translated by me. By the way, Zāidis themselves do tākfir of us Imāmiyyah. Their “Imam,” Yaḥyā bin ʾal-Ḥusāyn, ʾal-Hādi ila ʾal-Ḥāqq says in his book, ʾal-Aḥkām fi ʾal-Ḥalāl wāl-Ḥarām, volume 1, page 454-455. حزب الإمامية الرافضة للحق والمحقين، الطاعنة على أولياء الله المجاهدين الذين أمروا بالمعروف الأكبر ونهوا عن التظالم والمنكر، وقول هؤلاء الإمامية الذين عطلوا الجهاد وأظهروا المنكر في البلاد والعباد، وأمنوا الظالمين من التغيير عليهم، ومكنوهم من الحكم فيهم وصاروا لهم خولا وجعلوا أموال الله بينهم دولا، وكفروا من جاهدهم، وعلى ارتكاب المنكر ناصبهم، وقول هذا الحزب الضال، مما لا يلتفت إليه من المقال لما هم عليه من الكفر والايغال، والقول بالكذب والفسوق والمحال، فهم على الله ورسوله في كل أمر كاذبون ولهما في كل أفعالهم مخالفون، قد جاهروهما بالعصيان وتمردوا عليهما بالبغي والطغيان وأظهروا المنكر والفجور، وأباحوا علانية الفواحش والشرور، وناصبوا الآمرين بالحسنات المنكرين للمنكر والشرارات الأئمة الهادين من أهل بيت الرسول المطهرين، وهتكوا يالهم الويل الحرمات وأماطوا الصالحات وحرضوا على أمانة الحق وإظهار البغي والفسق، وضادوا الكتاب وجانبوا الصواب وأباحوا الفروج، وولدوا الكذب والهروج، وفيهم ما حدثني أبي وعماي محمد والحسن، عن أبيهم القاسم بن إبراهيم، عن أبيه، عن جده إبراهيم بن الحسن، عن أبيه، عن جده الحسن بن علي بن أبي طالب، عن أبيهم علي بن أبي طالب، عن النبي صلى الله عليه وعلى آله وسلم، أنه قال: يا علي يكون في آخر الزمان قوم لهم نبز يعرفون به يقال: لهم الرافضة فإن أدركتهم فاقتلهم قتلهم الله فإنهم مشركون Calls the Imāmiyyah a deviant sect. Does tākfir of them. Narrates a fake tradition that calls for them to be killed, and calls them polytheists. Anyway... Back to the original point... In Biḥār ʿal-Anwār, volume 53, page 31. Imam Ali said: “May Allah curse Ibn ʿal-Ḵḫāṭṭab, if it weren’t for him, no one would’ve committed fornication, except the wretched [of men and women...]”
  17. Who told you they were not mentioned by name? They were mentioned by ʾal-Qundūzi ʾal-Ḥānafi ʾal-Bālḵḫi in Yanābiʾ al-Mawāddah, volume 3, page 546. Which he narrated from the Ḥānafi scholar, Abʾū l-Mūʾayyād ʾal-Mūwāffaq bin Aḥmād ʾal-Ḵḫawārizmi - also known as - Aḵḫṭāb Ḵḫawārizm. And he also narrated it from ʾal-Ḥumāwayini ʾal-Juwāyini ʾal-Shāfiʾi, whom ʾal-Ḏhahābi praised in Tāḏhkirat ʾal-Ḥuffāḍh, volume 4, number 1505. ʾal-Ḏhahābi said (regarding him): “I heard from the Imam, the unique, perfect muḥāddith, pride of Islam, Ṣādr ʾal-Din, Ibrāhim bin Ḥāmad bin Ḥamāwayh ʾal-Ḵḫurāsani ʾal-Juwāyini, Shāykh ʾal-Ṣūfyiah, he came to us wanting aḥādith, and narrated to us from two men from the aṣḥāb of al-Mūʾayyād al-Ṭūsi, and he was very caring for riwayah, good in reading, handsome, solemn, and righteous, and at his hands, the King, Ghazan, became Muslim. He died in the year of 722, at the age of 78, may Allah have mercy on him.” سمعت من الإمام المحدث الأوحد الأكمل فخر الإسلام، صدر الدين إبراهيم بن حمد بن حمويه الخراساني الجويني، شيخ الصوفية، قدم علينا طالب حديث وروى لنا عن رجلين من أصحاب المؤيد الطوسي، وكان شديد الاعتناء بالرواية وتحصيل الأجزاء، حسن القراءة، مليح الشكل مهيباً ديفنًا صالحًا، وعلى يده أسلم غازان الملك، مات سنة أثنتين وعشرين وسبعمائة وله ثمان وسبعون سنة، رحمه الله تعالى And ʾal-Qundūzi is not Shiʾa as some laymen tried to portray him, because he sends mercy upon Aisha, as seen in page 125 of his book. (In addition to other “caliphs,” whom the Shiʾa clearly despise).
  18. The amount of doubts you can place in one comment is fascinating, to be honest. In Sunān Aʾbi Dāwūd, volume 7, page 6, ḥādith (4597). Narrated Muawiya, he said: The Messenger of God stood up (on the pulpit; as an orator), and said: “Indeed, before you, from the people of the book, were split into seventy two sects. And indeed, this nation will split into seventy three sects - seventy two in hell & one in heaven - and they're the Jamāʾah.” Authenticated in Mājmūʾ al-Fatāwa, volume 3, page 345. And in al-Iʾtiṣām, volume 1, page 430. And in Tāḵḫrij al-Iḥʾiyā, volume 3, page 199. And Al-Mustādrak, volume 1, page 128. Jāmi al-Tirmiḏhi, ḥādith (2565). Sunān ʾIbn Mājah, ḥādith (3992). In Ṣāḥih Muslim, page 882, ḥādith (1821), print of Dār Ṭeebā. Narrated Qutāybah bin Sāʾid, from Jārir, from Ḥuṣāyn, from Jābir bin Sāmura, he said: I joined the company of the Prophet with my father and I heard him say: “This caliphate will not end until there have been twelve caliphs among them.” The narrator said: Then he said something that I could not follow. I said to my father: What did he say? He said: He has said: “All of them will be from the Qurāysh.” Yes, they are cursed, but there is a reason for that. First of all, we have traditions, that if you reject one Imam, it is as if you’ve rejected all. Secondly, Zāidis (and Ismāʾilis) have different Imams, and you see that they regard some of our Imams as liars (God forbid). For example, I heard that when Ismāʾilis visit Baghdad, and see the golden domes of the Kāḍhimiya shrine, they frown, because they regard the two Imams as liars (God forbid), because they believe, in stead of them, in Ismail and Muhammad bin Ismail. Get it? And thirdly, Zāidis do tākfir of the Imam that doesn’t revolt (or enjoin good and forbid wrong), so they’ve easily did tākfir of eight of our Imāms! Fourthly, see this. الْبُرَاثِيُّ، عَنْ أَبِي عَلِيٍّ قَالَ: حَكَى مَنْصُورٌ، عَنِ اَلصَّادِقِ مُحَمَّدِ بْنِ عَلِيٍّ اَلرِّضَا عَلَيْهِمَا السَّلَامُ: أَنَّ الزَّيْدِيَّةَ والْوَاقِفِيَّةَ وَاَلنُّصَّابَ عِنْدَهُ بِمَنْزِلَةٍ وَاحِدَةٍ مُحَمَّدُ بْنُ الْحَسَنِ الْبُرَاثِيِّ، قَالَ: حَدَّثَنِي أَبُو عَلِيٍّ قَالَ: حَدَّثَنِي أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ مُحَمَّدَ بْنِ عُمَرَ بْنِ يَزِيدَ، عَنْ عَمِّهِ، عَنْ جَدِّهِ عُمَرُ بْنُ يَزِيدَ، قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فَحَدَّثَنِي مَلِيًّا فِي فَضَائِلِ الشِّيعَةِ ثُمَّ قَالَ إِنَّ مِنَ الشِّيعَةِ بَعْدَنَا مَنْ هُمْ شَرٌّ مِنَ النُّصَّابِ قُلْتُ جُعِلْتُ فِدَاكَ أَلَيْسَ يَنْتَحِلُونَ حُبَّكُمْ وَيَتَوَلَّوْنَكُمْ وَيَتَبَرَّؤُنَ مِنْ عَدُوِّكُمْ؟ قَالَ: نَعَمْ، قَالَ، قُلْتُ: جُعِلْتُ فِدَاكَ بَيِّنْ لَنَا نَعْرِفْهُمْ فَلَسْنَا مِنْهُمْ قَالَ: كَلَّا يَا عُمَرُ مَا أَنْتَ مِنْهُمْ إِنَّمَا هُمْ قَوْمٌ يُفْتَنُونَ بِزَيْدٍ وَيُفْتَنُونَ بِمُوسَى عَلَيْهِ السَّلَامُ مُحَمَّدُ بْنُ الْحَسَنِ، قَالَ: حَدَّثَنِي الْفَارِسِيُّ يَعْنِي أَبَا عَلِيٍّ، عَنْ يَعْقُوبِ ابْنِ يَزِيدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَمَّنْ حَدَّثَهُ قَالَ، قَالَ: سَأَلْتُ مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا عَلَيْهِمَا السَّلَامُ عَنْ هَذِهِ الآيَةُوُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ عَامِلَةٌ نَّاصِبَةٌقَالَ: نَزَلَتْ فِي النُّصَّابِ وَالزَّيْدِيَّةِ وَالْوَاقِفَةِ مِنَ النُّصَّابِ
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