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In the Name of God بسم الله

Jondab_Azdi

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Everything posted by Jondab_Azdi

  1. The link b/w Hammad b. Isa (ra) and Ibrahim b. Umar (ra) is not really a problem as they are of same tabaqa. But I think there are different opinions whether Ibrahim b. Umar (ra) narrated directly from Sulaym b. Qais (ra). From Mujam al-Rijal. . . ثم إنبعض أهل الفن قد استغرب رواية إبراهيم بن عمر عن سليم بلا واسطةواستظهر سقوط الواسطة وأنالصحيح رواية إبراهيم عن ابن أذينة عن أبان عن سليم http://www.alkhoei.com/arabic/pages/book.php?bcc=1223&itg=21&bi=181&s=ct ـ هل روى إبراهيم بن عمر اليماني الصنعاني مباشرة عن سُليم بن قيس ؟ كلا، رواها بواسطه http://www.shahrestani.8m.com/question/8-
  2. ^This one is hasan mainly because of father of Ali b. Ibrahim i.e. Ibrahim b. Hashim in the chain. AFAIK, Allama Majlisi graded all his narrations as hasan, provided that the rest of the sanad is reliable. w/s
  3. This one has reliable sanad. From al-Kafi. . . عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ الْفُضَيْلِ بْنِ يَسَارٍ وَ بُكَيْرِ بْنِ أَعْيَنَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ وَ أَبِي الْجَارُودِ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ بِوَلَايَةِ عَلِيٍّ وَ أَنْزَلَ عَلَيْهِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ فَرَضَ وَلَايَةَ أُولِي الْأَمْرِ فَلَمْ يَدْرُوا مَا هِيَ ف
  4. ^The narration is not authentic. We don't have any sahih sanad for this narration. Ó: ãÇ ãÏì ÕÍÉ ÇáÍÏíË: «íÇ ÃÍãÏ¡ áæáÇß áãÇ ÎáÞÊ ÇáÃÝáÇß¿» Ýåá åæ Ãæá ÎáÞ ÎáÞå Çááå¿ Ì: áã ÊËÈÊ ÕÍøÉ åÐÇ ÇáÍÏíË¡ æáÇÓíøãÇ Ýí ÇáßÊÈ ÇáãÚÊÈÑÉ¡ áÃä Çááå ÓÈÍÇäå æÊÚÇáì íÞæá Ýí ßÊÇÈå: {æóãóÇ ÎóáóÞúÊõ ÇáúÌöäøó æóÇáúÅöäÓó ÅöáøóÇ áöíóÚúÈõÏõæä} [ÇáÐÇÑíÇÊ:56]. ÕÍíÍ Ãäø Çááå ÓÈÍÇäå ÌÚá ááäÈí ãÞÇãÇð ãÊãíøÒÇð¡ æáßä áíÓ ÈãÚäì Ðáß Ãäøå åæ ÚáÉ ÇáæÌæÏ¡ ßãÇ íÞÇá ÃíÖÇð Úä ÈÚÖ ÇáÃÆãÉ Åäåã ÚáÉ ÇáæÌæÏ ÈÇáãÚäì ÇáÊßæíäí. æÇáÈÚÖ íÝÓøÑ Ðáß ÈÃäø ÇáåÏÝ ãä ÇáÎáÞ åæ Ãä íÕá ÇáÅäÓÇä Åáì ÇáÏÑÌÉ ÇáÚáíÇ Ýí ÅäÓÇäíøÊå æÞÑÈå ãä Çááå ÊÚÇáì¡ æäãÇÐÌ Ðá
  5. ^We don't have mutassil sahih sanad for Dua Tawassul and that's why it is weak. w/s
  6. Last part of the above can be found in hadith with reliable sanad. . . ãÍãÏ Èä íÚÞæÈ¡ Úä ÚÏÉ ãä ÃÕÍÇÈäÇ¡ Úä ÃÍãÏ Èä ãÍãÏ¡ Úä ÇÈä ãÍÈæÈ¡ Úä ÚÈÏ Çááå Èä ÓäÇä¡ Úä ÃÈí ÚÈÏ Çááå (Úáíå ÇáÓáÇã) ÞÇá: ÐßÑ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÇáäÓÇÁ ÝÞÇá: ÇÚÕæåä Ýí ÇáãÚÑæÝ ÞÈá Ãä íÃãÑäßã ÈÇáãäßÑ¡ æÊÚæÐæÇ ÈÇááå ãä ÔÑÇÑåä æßæäæÇ ãä ÎíÇÑåä Úáì ÍÐÑ w/s
  7. Some parts in this hadith may be found in other sahih ahadith but it's not authentic as a whole. There are some debatable points in the hadith which are not found in sahih ones; like 'angels saw our spirits as a single light', etc. There are majhool narrators in the sanad. ÍÏËäÇ ÇáÍÓä Èä ãÍãÏ Èä ÓÚíÏ ÇáåÇÔãí ÇáßæÝì ÈÇáßæÝÉ Óäå ÇÑÈÚ æÎãÓíä æËáÇËãÃå ÞÇá: ÍÏËäÇ ÝÑÇÊ Èä ÅÈÑÇåíã Èä ÝÑÇÊ ÇáßæÝì ÞÇá: ÍÏËäÇ ãÍãÏ Èä ÃÍãÏ Èä Úáì ÇáåãÏÇäí ÞÇá: ÍÏËäí ÃÈæ ÇáÝÖá ÇáÚÈÇÓ ÚÈÏ Çááå ÇáÈÎÇÑí ÞÇá: ÍÏËäÇ ãÍãÏ Èä ÇáÞÇÓã Èä ÅÈÑÇåíã Èä ãÍãÏ Èä ÚÈÏ Çááå Èä ÇáÞÇÓã Èä ãÍãÏ Èä ÃÈí ÈßÑ w/s
  8. ^He (ar) was not a masum. All hadith needs to be checked individually. I do believe in this usul of going opposite of `Amma in case of two conflicting sahih hadith. But here we don't have conflicting sahih hadith. w/s
  9. What is abandoned is the obligation to fast on Ashura. The arugment of 'taqiyyah' would have been valid here if we have two sahih hadith contradicting which is not the case here. Refer to your own post in the Fiqhi thread. w/s
  10. ^The ahadith i referred are clearly sahih . Imam Baqir and Jafar as-Sadiq (as) wouldn't have narrated these ahadith if it was haram/makruh to fast on the day of Ashura. And as mentioned before, the ahadith against fasting on ashura are all daif. w/s
  11. We don't have any authentic hadith against fasting on the day of Ashura. w/s
  12. ^I personally don't mind following such matn which are clearly in-line with sahih isnad hadith. w/s
  13. This one from Sawab al-Amal of Shaykh Saduq [same as the one you posted]. This sanad looks fine. . . ÍÏËäí ãÍãÏ Èä ÇáÍÓä ÞÇá ÍÏËäí ãÍãÏ Èä ÇáÍÓä ÇáÕÝÇÑ Úä ÇáÍÓä ÇÈä Úáí Úä ÇáÚÈÇÓ Èä ÚÇãÑ Úä ÃÍãÏ Èä ÑÒÞ Çááå Úä íÍíì Èä ÇáÚáÇÁ Úä ÌÇÈÑ Úä ÃÈí ÌÚÝÑ Úáíå ÇáÓáÇã ÞÇá: Çä ÚÈÏÇ ãßË Ýí ÇáäÇÑ ÓÈÚíä ÎÑíÝÇ æÇáÎÑíÝ ÓÈÚæä ÓäÉ ÞÇá Ëã Çäå ÓÃá Çááå ÈÍÞ ãÍãÏ æÃåá ÈíÊå áãÇ ÑÍãÊäí ÝÃæÍì Çááå ÚÒ æÌá Åáì ÌÈÑÆíá Ãä ÃåÈØ Åáì ÚÈÏí æÃÎÑÌå. ÞÇá íÇ ÑÈ ßíÝ áí ÈÇáåÈæØ Ýí ÇáäÇÑ ¿ ÞÇá ÚÒ æÌá Çäí ÃãÑÊåÇ Ãä Êßæä Úáíß ÈÑÏÇ æÓáÇãÇ¡ ÞÇá íÇ ÑÈ ÝÇÚáãäí ÈãæÖÚå ÞÇá Çäå Ýí ÌÈ Ýí ÓÌíá ÞÇá ÝåÈØ ÌÈÑÆíá Úáì ÇáäÇÑ Úáì æÌåå ÝÇÎÑÌå ÝÞÇá Çá
  14. I'll check inshallah. ÃÓÇÓÇð¡ åÐÇ ÇáÏÚÇÁ áíÓ ËÇÈÊÇð Úä ÃÆãÉ Ãåá ÇáÈíÊ(Ú)¡ æÓäÏå ÖÚíÝ¡ æäÍä äÞæá Åä ÚáíäÇ ÚäÏãÇ äÏÚæ Çááå ÓÈÍÇäå æÊÚÇáì¡ æäØáÈ ÇáÔÝÇÚÉ ãä Ãåá ÇáÈíÊ(Ú) æÇáÃäÈíÇÁ¡ Ãä íßæä Ðáß æÝÞ ÃÓáæÈ: «æÇÌÚá ÊæÓáí Èå ÔÇÝÚÇ𻡠Ãí ÃääØáÈ ãä Çááå Ãä íÔÝÚåã ÝíäÇ¡ áÇ Ãä äØáÈ ÇáÔÝÇÚÉ ãäåã ÈÔßá ãÈÇÔÑ¡ áÃäåã áÇ íãáßæä ÇáÔÝÇÚÉ¡ Èá Åäø Çááå åæ ÇáÐí íßÑøöãåã ÈÇáÔÝÇÚÉ áÚÈÇÏå. w/s
  15. ^Exactly. It's actually an affirmation of wilayah of Ahlul Bayt (as). A better explanation of "ÈÍÞ" would be 'for the sake of'. Famous dua recited in Ramadan. . . Çááåã ÈÍÞ åÐÇ ÇáÞÑÂä¡ æÈÍÞ ãä ÃÑÓáÊå Èå¡ æÈÍÞøö ßáøö ãÄãä ãÏÍÊå Ýíå¡ æÈÍÞß Úáíåã ÝáÇ ÃÍÏ ÃÚÑÝ ÈÍÞß ãäß¡ Èß íÇ Çááå – ÚÔÑ ãÑÇÊ- Ëã ÊÞæá: ÈãÍãÏ – ÚÔÑ ãÑÇÊ- ÈÚáí – ÚÔÑ ãÑÇÊ – ÈÝÇØãÉ – ÚÔÑ ãÑÇÊ – ÈÇáÍÓä – ÚÔÑ ãÑÇÊ- ÈÇáÍÓä – ÚÔÑ ãÑÇÊ – ÈÇáÍÓíä –ÚÔÑ ãÑÇÊ – ÈÚáí Èä ÇáÍÓíä – ÚÔÑ ãÑÇÊ – ÈãÍãÏ Èä Úáí – ÚÔÑ ãÑÇÊ – ÈÌÚÝÑ Èä ãÍãÏ – ÚÔÑ ãÑÇÊ- ÈãæÓì Èä ÌÚÝÑ – ÚÔÑ ãÑÇÊ – ÈÚáí Èä ãæÓì – ÚÔÑ ãÑÇÊ – ÈãÍãÏ Èä Úáí – ÚÔÑ ãÑÇÊ – ÈÚáí Èä ãÍãÏ – ÚÔÑ ãÑÇÊ –
  16. The narration is mentioned in some Shia books (like Allama Majlisi in al-Bihar), but it doesn't have any sanad to Prophet (pbuh) or Imam (as) and therefore it's daif. w/s
  17. http://www.*******.org/hadiths/marriage/dislike-of-bachelorhood
  18. ^True and this is the right way of tawassul > (بحق محمد وآل محمد). We don't have any authentic hadith about directly addressing Imams (as) for help or dua. w/s
  19. It's not authentic and its attribution to Imam Ali (as) is not correct. ÇáÓÄÇá : åá íÕÍ äÓÈÉ ÇáÎØÈÉ ÇáÊØäÌíÉ Åáì ãæáÇäÇ ÃãíÑ ÇáãÄãäíä Úáí Èä ÃÈí ØÇáÈ Úáíå ÇáÓáÇã ¿ ÇáÌæÇÈ : áÇ íÕÍ . w/s
  20. Non-intoxicating nabidh is halal in Shi'a fiqh too. From Shaykh Tusi (ar) al-Nihaya, pg. 592 ولا بأس بشرب النبيذ غير المسكر، وهو أن ينقع التمر أو الزبيب ثم يشربه وهو حلو قبل أن يتغير. w/s
  21. This is the reliable sanad for the similar narration. . . Úáí Èä ÇÈÑÇåíã Úä ÇÈíå Úä ÇÈä ÇÈì ÚãíÑ Úä åÔÇã ÇÈä ÓÇáã Úä ÇÈí ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: ÇÊì Þæã ÇãíÑ ÇáãÄãäíä Úáíå ÇáÓáÇã ÝÞÇáæÇ: ÇáÓáÇã Úáíß íÇ ÑÈäÇ ÝÇÓÊÊÇÈåã Ýáã íÊæÈæÇ ÝÍÝÑ áåã ÍÝÑÉ æÃæÞÏ ÝíåÇ äÇÑÇ æÍÝÑ ÍÝÑÉ ÃÎÑì Åáì ÌÇäÈåÇ æÇÝÖì ãÇ ÈíäåãÇ ÝáãÇ áã íÊæÈæÇ ÇáÞÇåã Ýí ÇáÍÝíÑÉ æÃæÞÏ Ýí ÇáÍÝíÑÉ ÇáÇÎÑì ÍÊì ãÇÊæÇ http://www.alkadhum.org/other/mktba/hadith/tahzeb10/09.html w/s
  22. :huh: Are you ok? Those ahadith are specifically about 10th of Muharram. See the name of chapter in Wasael al-Shia. http://rafed.net/books/hadith/wasael-10/v21.html#182 And those ahadith are from Imam al-Baqir and Jafar as-Sadiq (as), so obviously after the event of Karbala. http://www.*******.org/hadiths/fasting/fast-of-ashura w/s
  23. I think it's a sunni hadith. There are doubts about its authenticity. Albani graded it as 'fabricated'. See: 160, 161 http://www.islamport.com/b/3/alhadeeth/albani/%DF%CA%C8%20%C7%E1%C3%E1%C8%C7%E4%ED/%C7%E1%D3%E1%D3%E1%C9%20%C7%E1%D6%DA%ED%DD%C9_1/%C7%E1%D3%E1%D3%E1%C9%20%C7%E1%D6%DA%ED%DD%C9%20001.html w/s
  24. It does. A reliable person narrating from an unknown one makes that narration daif. See in Urwat al-Wuthqa how many ahadith al-Khoei considered weak b/c of same reason. The reply I have posted is from a scholar Shaykh al-Maiad. And its not that he give just an opinion without reasoning. He gave reasoning / flaws as to why it can't be considered authentic. w/s
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