Ibn Murtuz

Salam. The link you had send says bloody urine is rare in rabbits. Then you say it's a constant attribute of rabbits, where did you get that from? Also, are you sure things you wrote here is the official Shia opinion or its your own interpretation?

I have another question. Do Shias believe Allahs knowledge about Himself, His Knowledge of everything other than Himself and Essence of Allah are all same?

@Abu Nur So Shias believe the scope of divine power and the scope divine knowledge is same? Then how do you answer the objection above?

"Divine Simplicity" is the claim that all Attributes of Essence are same as Allah. According to this model, divine power and divine knowledge of Allah would be same. But the problem is, scope of divine power is not the same as the scope of divine knowledge. Divine knowledge includes God's Essence (He knows Himself) but divine power does not include God's Essence (He cannot destroy Himself, for example). Since divine knowledge connects to something that divine power does not connect to, they are not same.

This is from a Shia website explaining Twelver beliefs: https://www.al-islam.org/sects-islam-sayyid-saeed-akhtar-rizvi/attributes-allah “According to the Shi’ah Ithna ‘asharis, attributes of Allah can be put in two distinct groups: First, those attributes which denote His person; second, those attributes which denote His actions. Ash-Shaykh as-Saduq says: For example, we say that Allah was forever Hearing, Seeing, Omniscient, Wise, Omnipotent, Having power, Living, Self-existent; One and Eternal. These are His personal attributes;. And we do not say that He was from ever Creating, Doing, Intending, pleased, displeased, Giving sustenance, Speaking; because these virtues describe His actions; and they are not eternal; it is not allowed to say that Allah was doing all these actions from eternity. The reason for this distinction is obvious. Actions need an object. If, for example, we say that Allah was giving sustenance since forever, we will have to admit the existence of sustained things since forever.” My question is about the last part where it says "Actions need an an object. If, for example, we say that Allah was giving sustenance since forever, we will have to admit the existence of sustained things since forever.” Why isn't this formula applied to the attribute of Hearing and Seeing? If this formula is applied to the attribute of Hearing and Seeing, it looks like this: "Actions need an an object. If, for example, we say that Allah was seeing and hearing since forever, we will have to admit the existence of seen and heard things since forever.”

This is and Ismaili viewpoint on Allahs attributes: https://ismailignosis.com/2016/01/22/ismaili-teachings-on-the-oneness-of-god-tawhid-beyond-personalist-theism-and-modern-atheism/#section5 It came as a surprise to me that they claim: "God is beyond all philosophical and metaphysical categories: spiritual/material, cause/effect, eternal/temporal, substance/accident, essence/attributes, and existence/essence: God is above existence and non-existence" But does Zaydis and Twelvers have same beliefs regarding Allahs attributes as Ismailis?

Salam. I am curious if someone can explain this. A Shia hadith says that a wife doesn't even have 1% of the rights that a husband has on her: A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from Malik ibn ‘Atiyyah from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that once a woman came to the Holy Prophet, … and asked … ‘O Messenger of Allah, who has the greatest right on a woman?’ He (the Messenger of Allah) replied, ‘Her husband has the greatest right on her.’ She then asked, ‘How is it that I do not have as much right on him as he has on me?’ He (the Messenger of Allah) said, ‘No, not even one out of one hundred.’ She then said, ‘I swear by the One who has sent you as a prophet in all truth; I will never allow any man to have a hold of my neck.’” Baqir al-Majlisi: صحيح - Mir‘at al ‘Uqul Fi Sharh Akhbar Al al Rasul (20/318) In Arabic: https://thaqalayn.net/hadith/5/3/148/1

@Ashvazdanghe @Zainuu "Ibn Abi ‘Umair says the following: ما استفدت من هشام بن الحكم في طول صحبتي إياه شيئا أحسن من هذا الكلام في عصمة الإمام وهو: أن الإمام لا يذنب لأن منافذ الذنوب الحرص و الحسد و الغضب و الشهوة، و هذه الأوجه منتفية عن الإمام I have not learnt anything more beneficial from Hisham ibn al Hakam during the time I stayed in his company than the explanation he gave regarding the infallibility of the Imam. And that is that the Imam does not sin. Because greed, jealousy, anger, and lust are the avenues of sin and they are not found in the Imam. (Bihar al Anwar 25/192-193; Ibn Babawayh: al Khisal 1/215; Ma’ani al Akhbar p. 123; Amali al Saduq p. 375-376.)"

"Al-Kāfi" - Volume 2 - Roots of Disbelief Hadith 1 الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) أُصُولُ الْكُفْرِ ثَلاثَةٌ الْحِرْصُ وَالإسْتِكْبَارُ وَالْحَسَدُ فَأَمَّا الْحِرْصُ فَإِنَّ آدَمَ (عَلَيهِ السَّلام) حِينَ نُهِيَ عَنِ الشَّجَرَةِ حَمَلَهُ الْحِرْصُ عَلَى أَنْ أَكَلَ مِنْهَا وَأَمَّا الإسْتِكْبَارُ فَإِبْلِيسُ حَيْثُ أُمِرَ بِالسُّجُودِ لآِدَمَ فَأَبَى وَأَمَّا الْحَسَدُ فَابْنَا آدَمَ حَيْثُ قَتَلَ أَحَدُهُمَا صَاحِبَهُ. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Bakr ibn Muhammad from abu Basir who has said the following: “Abu ‘Abd Allah ((عليه السلام).) has said, ‘The roots of disbelief are three: Greed, Self- aggrandizement and Envy. It was greed that led Adam to eat from the prohibited tree. It was Self-aggrandizement that led Satan to refuse prostration before Adam. Envy led one of the sons of Adam to murder his own brother.’” Grading: Baqir al-Majlisi: صحيح - "Mir‘at al ‘Uqul Fi Sharh Akhbar Al al Rasul" (10/73)

Wa Alaikum Salam. Do they have other restrictions? or just about not leading prayer?

AsSalamu Aleikum. Is that true? and how do you justify it? :) Hurr al-Amili narrated in “Wasail ush shia” 21/31: [ 26444 ] 3 ـ محمد بن الحسن بإسناده عن محمد بن أحمد بن يحيى ، عن علي بن السندي ، عن عثمان بن عيسى ، عن إسحاق بن عمار ، عن فضل مولى محمد بن راشد ، عن أبي عبدالله ( عليه السلام ) قال : قلت : اني تزوجت امرأة متعة فوقع في نفسي أن لها زوجا ففتشت عن ذلك فوجدت لها زوجا ، قال : ولم فتشت ؟ ! . [ 26445 ] 4 ـ وعنه ، عن أيوب بن نوح ، عن مهران بن محمد ، عن بعض أصحابنا ، عن أبي عبدالله ( عليه السلام ) ، قال : قيل له : ان فلانا تزوج امرأة متعة ، فقيل له : إن لها زوجا فسألها ، فقال أبو عبدالله ( عليه السلام ) : ولم سألها ؟ ! . 3 – Muhamamd b. al-Hasan by his isnad from Muhammad b. Ahmad b. Yahya from `Ali b. as-Sindi from `Uthman b. `Isa from Ishaq b. `Ammar from Fadl the servant of Muhammad b. Rashid from Abu `Abdillah عليه السلام. He said: I said: I married a woman in mut`a and it occurred to me that she has a husband. So I investigated that and found that she does have a husband. He said: And why did you investigate?! 4 – And from him from Ayyub b. Nuh from Mihran b. Muhammad from one of our companions from Abu `Abdillah عليه السلام. He said: It was said to him: So and so married a woman in mut`a. So it was said to him: She has a husband. So he asked her. So Abu `Abdillah عليه السلامsaid: And why did he ask her?! Mufid in “Risalatul mutah”: 37 – وعن أبان بن تغلب، عن أبي عبد الله – عليه السلام – في المرأة الحسناء ترى في الطريق ولا يعرف أن تكون ذات بعل أو عاهرة فقال: ليس هذا عليك، إنما عليك أن تصدقها في نفسها. 37 – And from Aban b. Taghlab from Abu `Abdillah عليه السلام regarding the beautiful woman that is seen (or, that you see) in the road, and it is not known whether she has a husband or is a prostitute. So he said: That is not upon you. It is only upon you to testify her regarding herself (what she said about herself) https://[Edited Out].com/2010/11/02/do-you-have-a-husband/

It says under that: Allamah Baqir al-Majlisi: صحيح - Mir‘at al ‘Uqul Fi Sharh Akhbar Al al Rasul (0/33) صحيح means Sahih

So there is a difference of opinion among Twelver scholars on whether Kurds are Jinn or not?

Aleikum AsSalam. Other animals can also have haematuria such as cows and horses, so why is that a reason for not eating rabbit?

Where does this opinion come from? and who holds these opinions from Shias? and what do they say about this verse? Quran 9:100 - And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.