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In the Name of God بسم الله

uar786

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    Sunni Islam

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  1. according to shia fiqh if a person just read سبحان الله x3 will is salah count instead of sura fatiha in 3/4 rakaat
  2. That hadith is daeef . Even if it were authentic most sunnis would interpret it figuratively
  3. The issue here is what does he mean by du`a? If he means prayer, then no Muslim will disagree that it is kufr to make du`a to the dead. If, however, the meaning of du`a here is simply calling, without any sense of worship to the person called, then this is another matter. Should someone claim that every du’a is worship then how would they understand the following verse in the Holy Qur’an: لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً “Make not the addressing (du’a’) of the Prophet among you like your addressing one another…” So basically we cannot interpret du`a to mean worship in every context. A call without worshiping the called upon is just a call, and it is not shirk. Moreover, calling a person who has left this world is done every day in every single one of the 5 daily prayers, where a Muslim says, “Ya Ayyuhan-Nabi,” i.e. “O Prophet!”
  4. The polytheists of Arabia believed that many gods existed with Allah, they believed they were his partners and worshipped them so these gods would intercede for them with Allah and benefit them through their divine status. A problem arose when some Muslims started calling upon saints and prophets in order to seek their intercession with Allah. Some simple-minded scholars declared this action of theirs to be shirk out of a superficial analysis of the texts. Du'a in and of itself is not act of worship as it is applied to any request made to anyone, even a living being. Similarly intercession is possible with the permission of Allah. The reason why the actions of the Polytheists of Arabia were forms of major shirk is because they called upon beings they believed were gods and sought to benefit from their status and intercession as both gods and partners of Allah. The Muslims who call upon saints for intercession do not call upon beings they consider gods nor do they seek to benefit from the status of a god or partner of Allah. To give the same ruling to both actions is simply an injustice as we know that calling upon other than Allah is not always shirk while we know calling upon a god other than Allah is always shirk. The only conclusion left is that one can only be guilty of shirk if one intends worship by his call to other than Allah or ascribes to it divine actions, attributes or status. These are the only instances of calling upon other than Allah we know with certainty constitute shirk.
  5. Attributing ru’yah to the stability of the mountain is an evidence for proving ru’yah in another aspect: The mountain remaining in its place is something possible; before the manifestation, the mountain remained in its place. It is possible for the mountain to remain in its place or not. There is a rule of logic regarding the issue: "Everything that is attributed to something that is possible and permissible to happen is possible." Attribution to something that is possible is in question here. If attribution to something impossible like "It will take place if the fish climbs a poplar tree (if pigs fly)" or as it is mentioned in the Quran "It will take place ifthe camel can pass through the eye of the needle" (al-A 'raf, 7/40), were in question, it would be different. It is attributed to something that is possible and permissible here. In that case, ru’yah is possible and permissible.
  6. The answer that Allah Almighty gave is interesting. If it were impossible for Allah to be seen, the answer to be given to the wish, “I want to see you” would have been “I am invisible” according to the rules of Arabic. Or the following answers could have been given: "It is not permissible and possible for me to be seen." "How do you want something that is not permissible and possible for me?" "I am not visible." Then, it is understood that the negativity here is not related to the deed but to the incomplete state in the demand and the person demanding it. The negativity of the state of the person is in question. (Jawharatut-Tawhid, p. 186; Ruhul-Beyan, III, 232-33)
  7. Here is another rational proof they use - Prophet Musa Alayhi Salaam asked to see Allah ﷻ - This means Prophet Musa ‘Alayhi Salaam knows it’s possible to see Him ﷻ - If it was impossible to see Him ﷻ he would not have asked for it - If you claim that it’s impossible to see Him ﷻ and that Prophet Musa Alayhi Salaam asked for it; then you are insulting Prophet Musa by claiming he doesn’t know what is Necessary, impossible or Possible in the Right of Allah ﷻ In other words you are claiming that a Prophet is ignorant of His Lord and this is blasphemy How would shias respond
  8. The two rational proofs the sunnis use to prove that Allah can be seen are : 1.) Everything that exists can be seen . Allah exists . Therefore Allah can be seen 2.) If it was impossible for Allah ﷻ to be seen than Sayyiduna Musa would not have asked for it; as we know explicitly in the Quran The Prophets are the most knowledgeable of people about Allah ﷻ and the most intelligent of creation For them to ask for something that is intellectually impossible does not befit their high rank 7: 143 Quran And as soon as Musa came to Our fixed time and his Lord spoke to him, he said, "Lord! Show me, that I may look at You!" Said He, "You will never see Me; but look at the mountain, so, in case it stays residing in its place, then you will eventually see Me." Then as soon as his Lord manifested Himself to the mountain, He made it pounded (into dust), and Musa collapsed stunned. So, as soon as he recovered, he said, All Extolment be to You! I repent to You, and I am the first of the believers.". How would shias answer these 2 points
  9. i come from barelvi background. Ask me any question and i will answer
  10. i doubt the thugs that attacked his house even know what sahih al bukhari is . the main reason he got attacked was for the video he made on the Palestine issue where he argued they should leave. the interesting thing is the famous salafi hadith scholar al albaani said the same thing but he is not attacked
  11. after the battle of jamal , Hazrat Ali still treated Aisha with respect and she showed remorse unlike mu'awiya
  12. from a sunni perspective . Those who seek help from the messengers and awliya directly (?) consider it to be a form of tawassul as they accept the realer helper is Allah. In reality there is no such thing as directly seeking help from other than Allah as this is merely seeking the help of Allah in an Indirect sense
  13. the most explicit verse used to prove the seeing of Allah is 75:23 إِلَى رَبِّهَا نَاظِرَةٌ Looking at their Lord Allah can be seen proof . 1.) The particle إِلَى used before رَبِّهَا نَاظِرَةٌ means that نَاظِرَةٌ can only mean looking 2.) the verse before 75:22 وجوه يومئذ ناضرة [Some] faces, that Day, will be radiant . The verse before makes references to faces which further emphasises the vision means a vision with the eyes as eyes are on faces . 3.) Many sunni hadith speak about Seeing Allah Allah cannot be seen proof. 1.) The particle إِلَى used before رَبِّهَا نَاظِرَةٌ means that نَاظِرَةٌ does NOT only mean looking but can mean waiting/anticipating or looking with mercy . the proof of this is the verse Allah (سُبْحَانَهُ وَ تَعَالَى) says regarding the disbelievers وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ and Allah will not speak to them or LOOK at them on the Day of Resurrection. In this verse إِلَيْهِمْ is used with يَنْظُرُ yet the meaning is not Looking rather it is Looking with mercy as Allah is All-Seeing according to all Muslims. So this proves the claim the sunnis use is against the quran/arabic language . 2.) The use of the word Wajh (face) in 75:22 doesn't necessarily mean physical face but can also refer to the Entire being like {But the Wajh ( face) of your Lord will remain, the Possessor of Majesty and Nobility} (Q. 55:26-27). Its meaning is: your Lord will remain. The word “face” is intended to denote a double meaning, as mentioned in the dictionaries of language. This can be witnessed by the statements of the Arabs: “It is the face of the opinion (huwa wajhu ar-ra`y).” “It is the right direction (wajhu aš-šawab).” The meaning of this is: “The opinion itself” and “the direction itself.” 3.) The sunni hadith which mention Seeing Allah , mention it in Jannah whereas 75:23 is in qiyamah !! 4.) The word نَاظِرَةٌ in the Arabic Language has many meanings like waiting, anticipating and Looking in metaphoric sense therefore this verse is not Clear . Rather 6:103 لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ can only have one meaning has idraak when used with senses can only be referring to sight. A negation of Idraak of eyes can only mean a Negation of vision . Thus proving 6:103 لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ is a clear negation of vision of Allah . In the next post i will prove from sunni sources that 75:23 إِلَى رَبِّهَا نَاظِرَةٌ is not clear rather open for interpterion whereas 6:103 لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ can only mean a negation in Vision of eyes p.s the hadith about the Qadam (foot?) in hell , the asharis/maturidis do taweel (figurative interpretation of it whereas the wahabis take it literally but stick a " Bila Kayf" (dont know how) at the end of it. proof asharis/ maturidis dont take it literally "The Arabs in their language (sometimes) use qadam to mean 'repository' (mawdi), as Allah the Exalted has said: “That they have before their Lord the lofty rank (Qadama) of truth (10:2).” This means the rank of truth “NOT THAT ALLAH WILL PUT HIS FOOT IN HELL, EXALTED IS ALLAH FAR ABOVE THAN THIS AND SIMILAR THINGS TO THAT” (Sahih Ibn Hibban, 1/502, under Hadith # 268. In Urdu Version See: 1/426, Published by Shabbir Brothers)
  14. i am referring to the vision of Allah in the next life which the shia deny. i am not talking about seeing Allah in a metaphorical sense .
  15. . This is my first post so dont be harsh I come from a sunni background and have been doing research on the seeing of Allah in the afterlife. I have found they are some sunnis who rejecting the seeing of Allah in the next life which i will present later on . but first i want to give summary of the issue . They are 3 opinions regarding seeing Allah in islam 1.) view of Wahabis = Allah is in a place/direction and will be seen 2.) = view of asharis/maturidis (most sunnis) = Allah is free from place and direction but will be seen 3.) view of Shias, mutazila and ibadis = Allah cannot be seen note: regarding the prophet peace be upon him seeing Allah in the mi'raaj there is ikhitlaf amongst sunnis. but All (?) agree Allah will be seen in next life the main verse used as proof is 75:23 إِلَى رَبِّهَا نَاظِرَةٌ) those who argue Allah can be seen say this verse means looking towards their lord . those who argue Allah can be seen say this verse is MUHKAM (clear verse with one meaning ) Those who argue that Allah cant be seen argue that نَاظِرَةٌ here means waiting/anticipating for reward those who argue Allah cant be seen say this verse is not MUHKAM (clear verse with one meaning ) The second main verse used as proof is 6:103 لَّا تُدْرِكُهُ ٱلْأَبْصَٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَٰرَ ۖ those who argue Allah can be seen say this verse is not MUHKAM (clear verse with one meaning ) Those who argue Allah can be seen say this verse negates idraak (complete comprehension) but not vision those who argue Allah cant be seen say this verse is MUHKAM (clear verse with one meaning ) Those who argue Allah cant be seen say this verse negates vision completely The third verse main verse used as proof is 7:143 where Musa upon him be peace asks to see Allah and Allah says لَنْ تَرَانِي those who argue Allah can be seen say that Musa upon him be peace asking to see Allah is proof it is possible to see Allah. As a prophet would never ask for something impossible as they cant be ignorant about tawheed Those who argue Allah can be seen say That because the vision was being connected to the mountain , seeing Allah is possible Those who argue Allah can be seen argue لَنْ تَرَانِي is not a eternal negation Those who argue Allah cant be seen say that Musa upon him be peace knew it was impossible to see Allah but was asking on behalf of his people in order to refute the understanding that Allah can be seen Those who argue that Allah cant be seen say that the mountain was destroyed so this is proof Allah cant be Seen Those who argue Allah cant be seen argue لَنْ تَرَانِي is a eternal negation. this is my first post . i will then further analyse the verses above to see which side are correct .
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