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In the Name of God بسم الله

sadiqwaljee

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About sadiqwaljee

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  1. The above moulana in English has replied to the points of Tahir qadri. He was saying saying that Shias don't believe in shaqshaqiya and there is also no evidence in Sunni books about it but Maulana gave the references. Also if one denies the plotting done by the caliphs then what is being denied is that Imam Ali (عليه السلام) was appointed by Prophet (صلى الله عليه وآله وسلم) on the day of ghadeer. If one agrees about Imam Ali (عليه السلام) being appointed as successor to Prophet then all three and many were there who after witnessing it had forgotten it after demise of Prophet (صلى الله عليه وآله وسلم). Same like Musa (عليه السلام) when went over to mount Tur leaving Harun (عليه السلام) as his successor, all disbelieved in him, Hence Prophet said Ali (عليه السلام) is to me like Harun (عليه السلام) was to Musa (عليه السلام). Allah has categorically stated about Adam (عليه السلام) that God appointed caliphs are having validity and any one who do not accepts are like Satan who out of arrogance do not accepted it are Rajeem. Ghadeer event put things clear in black and white but due to saqifa there are lot of gray shades left and hence Karbala happened. And hence Karbala rememberance as we call it azadari is vital to not dilute the truth. No amount of distractions will help in keeping this truth in darkness.
  2. Walaikumsalam Eid Mubarak to you and all. The system of caliphate is wrong in the first place there is no place for such an innovation, no one said that there has to be a caliphate and that it has to be created by election, if standard of caliphate creation was election then why appointment at the time of umar and then shura at the time of uthman. In the name of Islam it was power grabbing exercise which prophet never asked for The same system has made people like muawiya and yazeed as caliphs and the abbasides who became the source of misery to prophet family because they knew that whose right it was hence they did the oppression. Wilayat that is God given have all the dimensions in it - be it wilayat of love, rulership or spiritual guidance. If Allah chooses someone which He did in the 12 imams then He chose them who were perfect in having that all types of wilayat. Who could deliver but oppressors did all the mischiefs to grab power. It is ludicrous to say that imams are deficient as rulers if they were then imams would have not struggled to establish or convey who were oppressors and who are rightful deserving ones. When the atrocities grew due to that struggle then the taqqiya was ordered as a means of survival. If not why would they feel threatened about some spiritual people who wants to follow just their rituals of ibadat. Caliphate of God is such a high rank when God said I am appointing a caliph of mine on earth even angels said we are the one who deserve it but it is given to Allah's chosen one and it was 12 imams pbut.
  3. Why did imam Ali a.s accepted caliphate @ 4 position after the first three if that is not his role. Then why would 12th. Imam come and establish the worldly order and rule it, the so called outward function which you seems to state that did not comes under purview of wilayat. Quran states that my righteous servant will inherit the earth. Is it not prophet established and governed over the people by establishing and executing laws pertaining to matters of state.(jizya tax etc) The fact of the matter is spiritual wilayat subsumes in it all other wilayat - which is wilayat of love and wilayat of leadership. Hence Allah in Quran says - obey Allah, obey Rasul and those who are in authority amongst you hence this authority is in every matter concerning human life. The word obey in the verse is used twice one for Allah and then combining 2 other forms of authority giving it one kind of stature but separating it with authority of Allah. Hence the role of prophet was to bring laws and execute it and after prophet the execution of laws was under imams in every matter of human life. They were followers of musa but they went back to their ways once Moses departed from them. If they were not followers then why would Moses asked Aaron about not stopping them and Aaron saying that I was reminding them but they didn't listen to me. About Moses not completing his mission if I am not mistaken Aaron died before Moses and hence he acted as his deputy only when he was absent during that time.Followers of Abu bakr are muawiya and yazeed, shimr and hurmallah too and. Who are the beneficiary of this greatest biddah of caliphate system which has no sanction from Allah and prophet. Those who are considered Muslims it is Bcoz of not being followers of Abu bakr (he has no positive contribution to Islam except to grab power as imam said in sermon of shaqshaqiya)but bcoz they are following wilayat of love of Ali a.s or wilayat of tasaruf or control but they deny wilayat of leadership hence Allah will decide about them based on their hearts condition. Some ulema had said that they are Muslims only for this world and hence has rights which Islam gives but in aqirah their status is not sure.
  4. What are the grey shades you are talking about. A great majority of Muslims disagree with your interpretation of historyare shias interpretation wrong? You can't say they have no validity whatsoever.How did they acquire validity? But to answer your question, I don't see what the problem is with what I am saying and with Ali being a wali. His "wali-hood" didn't decrease one bit while Abu Bakr , Umar , and Uthman were caliphs. Being or not being a caliph neither adds to nor decreases anything from Ali's wilaya.. I believe the Prophet (S) was conferring a spiritual kind of authority and not a political kind. This goes back to the scope infallibility. The wali can have his particular opinion (as it would be part of his spiritual function to have that opinion and approach) and that opinion and approach will be correct from his point of view, but it doesn't make it absolutely correct since there could very well be other approaches or points of view. So, I wouldn't go as far as saying that the Imams have the same level of authority as the Prophets had. I don't think a wali can tell someone to kill himself. It would go against the Shariah. The Prophet however can technically speaking, because he is the one who reveals the divine laws.I think you are mistaken about the status of the Imams wilaya. Imams have wilaya in every aspect of human life(be it political, social or spiritual) as prophet said 'For whomsoever I am his mawla, `Ali is his mawla.” This he said after asking people do i have right over yourselves more than you have on yourself, when everyone gave affirmative reply he uttered For whomsoever I am his mawla, `Ali is his mawla.”. The Station of Imam-ate is higher than general prophethood because Ibrahim a.s was made Imam after making him rasul and nabi and khalil when he finally offered to give great sacrifice he was conferred with Imamate. and ofcourse Prophet Muhammed was also an Imam.
  5. Brother ethereal below are some points for you What is the legitimacy of the system of Caliphate, did prophet asked people to establish such a system or was just an innovation by people to grab power in the name of Islam? if it is not a legitimate system without any God's sanction then it is a secular system which is as good as any other system propagated by man like socialism, Marxisms or democracy. it has nothing to do with Islam since they follow secular and man made system for socio-economical & political reasons. if it is a valid system sanctioned by God then what is it in relation to vis-a-vis Imam Ali's a.s appointment by prophet? did prophet bifurcated political and spiritual leadership in Islam to be taken up by separate individuals? This system of caliphate is the root cause of killings of all the Imam a.s, this system has resulted in the product like yazeed and muawiya and banu abbas to acquire power and do all atrocities in the name of Islam. There is no justifying of such a system which has no God sanctioned validity. ---------------------- Moreover your whole arguement rest on the premise that it doesnt make sense that people has abandoned Islam after demise of prophet and it is some kind of blot on pophet pbuh. how can you even think that, the problem is with people not with Prophet pbuh. when Moses went on mount toor he appointed prophet harun as his successor but as soon as Musa pbuh left they abondened musa a.s teaching and also harun pbuh and went back to their ways and Harun pbuh was asked by Musa pbuh upon his return why don't you stopped them Harun said they wouldn't listen to him. Then you need to recall the Hadith by Prophet "you are to me like Harun was to Musa except their wont by any prophet after me" then it make it clear that what prophet was indicating. there is no worth in justifying majoratarian view point as Quran says Most people do not know? [shakir 30:30] Then set your face upright for religion in the right state-- the nature made by Allah in which He has made men; there is no altering of Allah's creation; that is the right religion, but most people do not know. ----------------------- The Imams or the 14 masoomeen are hujjah upon us, if they utter anything then that is the last argument and last word one cannot stand in opposition to it. be it fadak, be it saqifa or jamal. this is what any shia with marifa of ahlul bayt holds on to and see everything from the prism of who is with and who is opposing them. when Fatima pbuh said fadak is her's abu bakr cannot say no, when Imam Ali a.s appointed by prophet on ghadeer as wali of momineen then there is no place for any other caliph to come up with any other system. they are the last word. ----------------------- An oppressor cannot say that it is God's wish that is why I am doing oppression but surely oppressed can do sabr on what he suffered from an oppressor. Imam In his sermon of shaqshaqiya of Nahjul Balagha has clearly said that he was being patient for the cause of Islam. here are his pbuh words "So I adopted patience although there was priking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself" and also he says "....But good Heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high." later revealed the reason for why usurped it "....One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship" "....Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them...."
  6. Known as the Sermon of ash-Shiqshiqiyah (sermon 3 of nahjul Balagha) Beware! By Allah, the son of Abu Quhafah (Abu Bakr)2 dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it. Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). Proposes Patience in Absence of Supporters I found that endurance thereon was wiser. So I adopted patience although there was priking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself. (Then he quoted al-A`sha’s verse): My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir’s brother Hayyan.3 It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation. Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group4 and regarded me to be one of them. But good Heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah’s wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate. Allegiance paid to ‘Ali At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like a herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying: That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur’an, 28:83) Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat. (It is said that when Amir al-mu’minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu’minin began looking at it, when Ibn `Abbas said, “O’ Amir al-mu’minin, I wish you resumed your Sermon from where you broke it.” Thereupon he replied, “O’ Ibn `Abbas it was like the foam of a Camel which gushed out but subsided.” Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu’minin could not finish it as he wished to.)
  7. Though, it would appear that the Shi'ah had no need of ijtihad during the era of accessibility to the Infallible Imams (A), the fact is that some Shi'i jurists did confront the need to perform ijtihad occasion­ally under some special circumstances, and the path of deducing second­ary ahkam from the basic sources was open to them. The evidence of it is as follows: 1. There are traditions in which mention is made of certain common elements pertaining to the general principles of legal deduction. In these traditions, the Imams ‑‑ particularly‑ al‑'Imam al‑Sadiq (A) – are reported to have been questioned about such principles (usul) and roles (qawa'id), and they gave replies to suck questions. These traditions by themselves indicate that issues related to ijtihad were relevant for the Shi'ah during that period. `The Imams (A) propounded such usul as that of Bara’ah, Ihtiyat, Istishab, and Takhyir, and such aqaid as that of taharah, yad, ibadah, hilliyah, sihhah, tajawuz, faragh, la darar, la haraj, etc. These usul and qawaid provide effective assistance‑ to the faqih in his effort to deduce the hukm of the Shari'ah about any contingent issue. Historical accounts reveal that whenever the companions of the Imams (A) came across the texts of their ahadith ‑ which differed from one another in respect to 'amm and khass, mutlaq and muqayyad, mujmal and mubin, zahir and azhar, zahir and nass ‑ they would try, to reconcile them according to the rules of objective reconciliation (jam mawdu’i) so far as it was possible (such as between `amm and khass, mutlaq and muqayyad, mujmal and mubin). But if objective reconciliation was not possible (such as between zahir and azhar, zahir and nass) they would reconcile the tradition in accordance with the rule of jam` hukmi and remove their apparent conflict. When none of these two methods of reconciliation worked (such as when there were totally divergent narrations regarding a certain issue), the narrators would ask the Imams (A) to suggest some criterion for distinguishing between reliable and unreliable traditions. In this relation numerous traditions have been reported from the Imams (A) which are termed in `ilm al 'usul as akhbar `ilajiyyah (remedial traditions). In Usul al-Kafi(vol. I), `Awali al‑la'ali, and other works, there are chapters related to this topic and here we shall cite one tradition as an example. In `Awali al‑la'ali (vol. IV, p. 133) a tradition is recorded from Zurarah ibn A'yan: Zurarah says: "I said to Abu Ja'far, 'May I be your ransom, if two conflict­ing traditions are narrated from you which one of them are we to accept?' The Imam (A) said, `Take the one which is well‑known among your compan­ions (i.e. the Shi’is) and leave the one which is unfamiliar: I said, `What should we do if both of the traditions are equally well‑known?' The Imam (A) replied, `Take the one which seems more balanced (a’dal)and more reliable (awthaq)to you.' I said, `What if both of them are equally balanced, accept­able and reliable?' The Imam (A) said, `See which of them is in accordance with the standpoint of the `Ammah (i.e. non‑Shi`i Muslims); leave it, and take the opposite of what the `Amman hold, for the truth lies in that which contradicts them.' I said, `Sometimes we come across two traditions both of which are in agreement with the `Amman or both of them contradict with their standpoint; what are we to do in such cases?' The Imam‑(A) replied, `Select the tradition which is nearer to caution and leave the other one.' I said, `What is our duty if both the traditions are in accordance with caution or if both of them are opposed to it?' The Imam (A) replied, `In such a case, take anyone of the two and leave the other."' <p> </p> The traditions which deal with the resolution of conflict between traditions are great many and there is no need to cite them here. The aim of quoting the above tradition was to show that the principles of jurisprudence were often discussed during the era of the Imams (A) and that these principles were generally employed for the practice of ijtihad. On this basis, the practice of ijtihad was not limited to the period of inaccessibility to the Imams (A). 2. The presence of books dealing with some issues of `ilm al‑'usul among the writings of the contemporaries of the Imams (A) is indicative of the fact that the practice of ijtihad was current and the principles of jurisprudence were relevant during the era of accessibility. We shall discuss this matter in detail while studying the various periods in the history of ijtihad; here we shall cite few instances of it for the sake of example: (a) Hisham ibn al‑Hakam, a pupil of al‑'Imam al‑Sadiq (A), compiled a treatise on word usage (alfad ). (b) Yunus ibn `Abd al‑Rahman, a pupil of al‑'Imam al‑Rida (A) , wrote a short treatise on usul al‑fiqh. © Al‑Fadl ibn Shadhan al‑'Azdi al‑Nishaburi, a pupil of al‑'Imam al‑Hadi (A), was the author of a number of fatawa issued on the basis of jurisprudential principles. For instance, he gave a fatwa upholding the validity of prayers offered in an usurped place, in accordance with his belief in the permissibility of the concurrence of amr and nahy. Appar­ently he was the first to believe in the permissibility of the concurrence of amr and nahy in matters of primary significance. 3. During the era of accessibility to the Imams (A), the Shi`is who lived in distant lands, such as Khurasan and Ray, could not easily con­tact the Imam (A) and question him about the problems they came across. Although historical accounts show that the Shi`is sent their queries to the Imams (A) through travellers and pilgrims, who brought them the Imam's answers on returning, it should be noted that this method was not followed in respect to all the problems encountered. Secondly, the replies in such cases arrived after the passage of consider­able time during which we cannot say that they remained without any obligation to fulfill. Thirdly, the travellers and the messengers sent were not always successful in getting access to the Imams (A), because most of the time the Imams (A) were either under surveillance or in the prisons of tyrannical caliphs, so that the Shi`is could not contact their Imam. For instance, al‑'Imam al‑Sadiq (A) was under such strict and oppressive surveillance of the `Abbasid caliph al‑Mansur that no one could easily approach the Imam (A). The Shi'‑is had to resort to various kinds of tactics to approach the Imam's house in the garb of peddlers or tradesmen to ask questions while observing intense caution. after al‑'Imam al‑Sadiq (A), the next Imam, Musa ibn Ja'far (A), spent long years in the prisons of Basrah and Baghdad until his mar­tyrdom. During such periods, eminent Shi'i fuqaha', such as Zurarah, Muhammad ibn Muslim, al‑Fadl ibn Shadhan, Safwan ibn Yahya and others fulfilled the legal needs of the Shi`is through their own ijtihad. 4. There are traditions which indicate that the Imams' companions and pupils were required to apply the general juristic principles to par­ticular instances. The following tradition of Safinat al‑Bihar(vol. I, p.22) is an example: Al‑'Imam al‑Sadiq (A) said: "Our duty is to teach you the principles and your duty is to ramify." <p> </p> Ayan al‑Shi`ah records the following tradition of al‑'Imam al‑Rida (A): From the book of Ahmad ibn Muhammad ibn Muhammad ibn Abi Nasr al­-Bizanti from al‑Rida (A): "Our duty is to teach the principles and yours to ramify.” 5. Another evidence of the existence of ijtihad during the era of accessibility to the Imam are the fatwas issued by the legists among the Imams' contemporaries, and the Imams' approval of their verdicts. The following tradition narrated by Mu'adh ibn Muslim is recorded in Wasa'il al‑Shi'ah (vol. 18, 11th of the chapters on sifat al‑qadi, hadith 37): < Mu'idh ibn Muslim said: "Al‑'Imam al‑Sadiq (A) said to me, `I have ‑been told that you sit in the mosque and give fatwa to the people'. I said, `Yes, I am doing it.' Then I said, `Before I leave you I have to ask you a question: (My practice is that) When I sit in the mosque (giving fatwas) a man comes and asks me a certain question. If I know that he is one of your opponents and does not act according to your views, I narrate to him a fatwa which is accept­able in his legal school. If I know that he is one of your followers, I give a fatwa in accordance with the Shi’i school. But if I cannot find out to which group he belongs I explain to him various fatwas putting in your views amongst them.' The Imam (A) replied, `Carry on in the same fashion, for such is also my method."' 6. Some traditions show that the Imams (A) ordered the outstanding among their companions to give fatwas to the people. In Usd al­-ghabah (vol. 4, p.197) it is reported that Imam `Ali (A), while appoint­ing his cousin Qutham ibn al‑'Abbas as governor of Makkah, said to him: Give fatwa to the initiated and teach the ignorant. Al‑'Imam al‑Sadiq (A) is reported to have said to Aban ibn Taghlib (Jami' al‑ruwat, vol. I, p.9): Sit in the Mosque of Madinah and give fatwas to the people, for I love the like of you to be seen amongst my Shi'ah. 7. Some traditions indicate that the Imams (A) referred some of their followers to some of their outstanding pupils in matters relating to hadith and fatwa. 'Aziz ibn Muhtadi said: "I asked Aba al‑Hasan al‑Rida (A), 'I am unable to meet you every time, so from whom should I take my religious instruction?” 'Take if from Yunus ibn 'Abd al‑Rahman,' said the Imam (A)." (Wasa'il al‑Shi'ah, vol. 18,eleventh of the chapters on sifatal‑qadi, hadith 34) Shu'ayb says: "I said to al‑'Imam al‑Sadiq (A), `Often we have to ask about something; whom should we ask? 'The Imam said, `Ask al‑'Asadi (Abu Basir)."' (Ibid.) 'Ali ibn Musayyab al‑Hamadani says, "I said to al‑Rida (A), 'I have to come a long distance and I cannot reach you every time (when I have to ask you something). From whom should I take the teachings of my faith?' The Iman (A) said, `From Zakariyya ibn Adam; he is my trustee in regard to religious and secular matters."' 'Ali ibn Musayyab adds, "On returning I went to Zakariyya ibn Adam and asked him whatever I needed to ask." (Usul al‑Kafi, vol: 1, p.67 ) <p> </p> Al‑'Imam al‑Sadiq (A) said: "The two (Shi'i disputants) should look for one who narrates our traditions and has in view our halal and haram and who as well understands our ahkam. Then (having found such a person) they should accept him as a judge."(Ibid.) <p> </p> Al‑'Imam al‑'Askari (A) said:..."As to the faqih who preserves the integrity of his self, defends his faith, opposes his lust and obeys the command of his Master (mawla), then it is for the laymen ('awamm)to imitate him."(al‑Tabarsi, al‑ Ihtijaj) 8. The traditions quoted above expressly indicate the permissibility of giving fatwa in accordance with the principles of Shi'i jurisprudence. There are other traditions which, though they do not expressly state such a sanction, are relevant in that we can infer such a permissibility from them. <p> </p> Al‑'Imam al‑Baqir (A) said: "Anyone who gives fatwa without knowledge or guidance is cursed by the angels of Divine wrath and mercy. The sins of those who act upon his fatwas also lie upon him." (Wasa'il al‑Shi'ah, vol. 18, fourth of the chapters of sifat al‑qadi, a sahih tradition narrated on the authority of Abu 'Ubaydah) Al 'Imam al‑Sadiq (A) said: "Anyone who acts upon qiyas destroys himself and others who act upon his verdict. Whoever gives fatwa without knowledge and without knowing nasikh and mansukh or muhkam and mutashabih, brings perdition upon himself and others." (Usul al‑Kafi, vol. 1, bab al‑nahy 'an al‑qawl bi ghayr al‑‘ilm, hadith9) The Prophet (S) said: "Whoever gives fatwa without knowledge or learning, his abode shall be hellfire." (Tuhaf al‑'uqul, the riwayah of al‑Hasan ibn 'Ali ibn Shu'bah) 9. In regard to the books of certain Shi'i groups (such as Banu Faddall and individuals (such as al‑Shalamghani), the Imams (A) are reported to have said: `Take their narrations and leave their conclusions.' It can be inferred from this tradition that ijtihad was practised by the Shi'is of that era. Banu Faddal and al-­Shalamghani had diverted from the right path, and, therefore, the Imams (A) forbade the Shi`is from acting upon their verdicts, judgements and opinions. Conclusion From the nine reasons given above it can be concluded that the practice of ijtihad, in the sense of derivation of ahkam from Shar'i sources, existed during the era of the eleven Imams (S).? The companions of the Imams (A) derived secondary ahkam from the legal sources, for issues for which there existed no nass either in the Book or in the Sunnah of the Prophet (S) or in riwayat of the Ma'sumun (A), and this practice enjoyed the approval of the Imams (A).
  8. the above hadith is very clear and mentions that their is clear distinction between the names and meaning and true worship is to worship the meaning and it should not be only name without meaning or including name along with the meaning, both is tantamount to disbelieve. In the other hadith which you said we discussed it also clearly states (But God is empty of His creatures and His creatures are empty of Him).that there no point of sharing between God and Creation like avatars which is limited in aspect. since the name of God are not God and we don't worship names but the meaning only.
  9. worshiping God's manifestation like avatars is Idol worship as per the first tradition mentioned and invoiking names of God should be based on understanding of the 2nd tradition.
  10. Thanks for your reply My response was from what you stated below What you are saying is the basic principle of God's religion which is tawhid (from prophet Adam a.s till Prophet Mohammed and Imams pbut) and it is being compromised in hinduism and yet it is genuine approach towards God? How Come? is that not shirk? or is shirk prophibited only for certain temperament?
  11. does this implies that accomodating place for this different spiritual temprament is called heaven and hell? why i say that is from what we know is we need to adopt the right approach - hence that approach is termed as sirat mustaqeem. one who chooses wrong approach is for hell or heaven? please clarify.
  12. There is no pleasure for me in scaring you, it was just to highlight that you are presenting the same arguement as wahabi does without understanding the full context, as they are suffering from literalist syndrome and looks the same with you. you qouted different verse earlier and the reposnse was for those verses, you qouted below verse which are for idols or self proclaimed/chosen intercessors but not for God authroized agents, and here is the verse which says the permitted intercession [shakir 10:3] Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except aher His permission; this is Allah, your Lord, therefore serve Him; will you not then mind? [Pooya/Ali Commentary 10:3] It is mentioned in the above verse that with His permission intercession is allowed, so the Authorized people can be appraoched not the self chosen ones. and Imams are the chosen ones. and I wonder what made you to ommit the first part of my reply where I talke on wilayah.
  13. The point was to show how it is allowed to seek from wali of Allahs for deliverance of people, what does wilaya means is what Ayatul kursi states that it deliverance of people from darkness towards light. and similarly quran states that wali is Allah, his prophet pbuh and those who pay zakat while in ruku. (all the shia and many sunni commentators have said as per traditions this verse about paying zakat in ruku is for Imam Ali, so wilaya for him is established). before you jump on to say it meant guidance, let me tell you that every kind of zulm(darkness) is difficulty,trouble, distress be it physical, spiritual, mental needs to be resorted to God and in need if one turns towards wali of Allah and true vicegerant of God by understanding that being wali of Allah they are in proximity to God and are held with honor with Allah they can deliver us, although not independently but with the wish of Allah (as chapter of Dahr says that they never wills what Allah doesnt wish). . so you are equating God authorise agents with idols of pagan worship. (wahabi stuff, i should say) yes, and meaning is self explanatory you are denying everything for nonsense as if whole sense is in you, it was the hikmat of Imam Ali a.s which he has asked him to see Imam of the time atfs. read his Bio if you want to clarify before you reject everyting. http://islamicinsights.com/religion/history/muqaddas-ardabili-part-i.html There are many instances where Imam atfs have helped those who sought his recourse.
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