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In the Name of God بسم الله

Jondab_Azdi

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Everything posted by Jondab_Azdi

  1. Shows your ignorance about the usul al-Fiqh of Akhbaris.
  2. ^JazakAllah. The one from Abdullah b. Sinan (ra) is sahih but its limited to the issues of halaal and haraam and not worship. Strangely, even in issues of halaal and haraam, Akhbaris prefers ihtiyaat. From al-Fawaid of Astarabadi . . . Question 17: What do you say concerning an animal which comes from the sea when we do not know God’s ruling on it? Answer: Suspension [in making a ruling], and the substitution [misdaq, for a ruling] means one should avoid eating it; not giving any fatwas concerning its permissibility or its prohibition; and not denying any one else from eating it [if one judge
  3. Syed al-Khoei grading a tareeq daeef b/c of Ahmad b. Muhammad b. Yahya in the chain. . . æØÑíÞ ÇáÕÏæÞ Åáíå ÝíãÇ íÑæíå Úä ÇáÔÚíÑì: ÃÍãÏ Èä ãÍãÏ Èä íÍíì : ÑÖí Çááøå Úäå : Úä ÓÚÏ Èä ÚÈÏ Çááøå¡ Úä ÃÍãÏ Èä åáÇá¡ Úä ÃãíøÉ¡ Úä ÅÓãÇÚíá Èä ãÓáã ÇáÔÚíÑì¡ æÇáØÑíÞ ÖÚíÝ¡ ÈÃÍãÏ Èä ãÍãÏ Èä íÍíì http://www.al-khoei.us/books/index.php?id=7185 w/s
  4. It's well-known that Jafar Subhani is too lenient with rijal. You've quoted Khoei, but Khoei himself didn't consider taradhi as sign of tawthiq and considered their narrations as daeef. And already mentioned in other thread that there have been mashaykh for whom Saduq did taradhi but they are daeef in rijaal books. From Mufeed Mujam ar-Rijal. . . ÃÍãÏ Èä ãÍãÏ Èä íÍíì : Ñæì Úäå ÃÈæ ÌÚÝÑ Èä ÈÇÈæíå . ÑÌÇá ÇáÔíÎ - ãÌåæá w/s
  5. ^Using this logic it would be permissible to add your and my name in adhan [with the intention that it's not the part of adhan]. And the usul commonly used by Usulis i.e. ßá ÔÆ ãØáÞ ÍÊì íÑÏ Ýíå äåí is based on weak hadiths/proofs. Read the arguments of Shaykh Hurr al-Amuli and Shaykh Yusuf Bahrani. See: and If we don't have any reliable hadith about permissibility of 'talking' in adhan, then we should be avoiding it using the principle of ihtiyat taught by the Imams of Ahlul bayt (as). . . ãõÍóãøóÏõ Èúäõ íóÍúíóì Úóäú ÃóÍúãóÏó Èúäö ãõÍóãøóÏò Úóäö ÇáúæóÔøóÇÁö Úóäú ãõËóäøðì ÇáúÍóäøóÇØö Úóäú
  6. Also Marhoom Lankarani. . . ÚÏã ËÈæÊ ßæä ÇáÝÞå ÇáÑÖæí ááÅãÇã (Úáíå ÇáÓáÇã) æÚÏã ÍÌøíÉ ÑæÇíÇÊå æÇÍÊãÇá ßæä ÇáßÊÇÈ áÝÞíå ãÓãøì ÈÇáÑÖÇ¡ æÇáÑæÇíÉ ÇáËÇäíÉ ÃíÖÇð ÖÚíÝÉ ÈÇÈä ÇáãÛíÑÉ http://www.lankarani.org/far/library/view.php?action=view&id_book=143&page=111 and also Shaheed Baqir as-Sadr (ra). . . http://www.almurtadha.org/libraryfolder/fekeh/shrhorwa3.htm http://www.almurtadha.org/libraryfolder/fekeh/sherhorwa4.htm w/s
  7. If its about ranking of scholars, then Syed Sistani is no where near the rank of Shaykh Tusi who said that there is no fadilah in adding third shahadah in adhan and in Nihaya he says that the one who adds third shahada in adhan is in error. And using irrelevant narrations to support the addition of third shahada in adhan and then giving the fatwa of it being mustahab is nothing but based on qiyas and as wrong as the adhan bidah of Umar b. Khattab. w/s
  8. He did refer to the other part too. You missed this part of his post where he mentioned the hadith (from al-Ihtijaj) which Syed Khomeini used: Also see post 8. w/s
  9. Not that accurate translation. ÓÃá Çááå ÈÍÞ ãÍãÏ æÃåá ÈíÊå is translated as 'call out to the Honorable the Exalted God by Muhammad and his Holy Household'. More accurate translation would be 'Call out to the Allah by the right of Muhammad and his Household'. w/s
  10. Imam al-Baqir (as) explains the reason why Imam Ali (as) didn't explicitly protested, nor invited people for his khilafah. Imam Baqir (as) said that he (Ali (as)) preferred that they should err and not forsake Islam rather than that he should call upon them and that they should refuse him and thereby become unbelievers. ÃÈì ÑÍãå Çááå ÞÇá: ÍÏËäÇ ÓÚÏ Èä ÚÈÏ Çááå ÞÇá: ÍÏËäÇ ÇÍãÏ Èä ãÍãÏ ÇÈä ÚíÓì¡ Úä ÇáÚÈÇÓ Èä ãÚÑæÝ¡ Úä ÍãÇÏ Èä ÚíÓì¡ Úä ÍÑíÒ¡ Úä ÈÑíÏ Èä ãÚÇæíÉ¡ Úä ÃÈì ÌÚÝÑ " Ú " ÞÇá: Çä ÚáíÇ " Ú " áã íãäÚå ãä Çä íÏÚæ ÇáäÇÓ Åáì äÝÓå ÅáÇ Çäåã Çä íßæäæÇ ÖáÇáÇ áÇ íÑÌÚæä Úä ÇáÇÓáÇã ÃÍÈ Åáíå ãä Çä
  11. Any hadith from Imams of Ahlul Bayt (as) that it is permissible to intentionally 'talk' during Adhan? w/s
  12. You are contradicting your first post here. Whatever be the words, no one is daeef without any reason. It existed at their times and they confirmed that they were fabricated by Mufawwida (la). What I said in my last post is that we don't have it available today. Their statement about Prophet's forgetting in prayer is true and backed-up by sahih hadith from Jafar as-Sadiq (as). The narrations you've mentioned are not specific about Adhan. They are either general narrations or about tashahhud in prayers. If you see my last post I said we don't have ahadith about third shahadah in Adhan. And
  13. Read it again. The words I posted from Saduq's book are very clear. And the same Salaf ulema clearly stated their opinion about those narration. See al-Faqih of Shaykh Saduq where he said that such narrations were fabricated by Mufawwida (la) and see al-mabsut of Shaykh Tusi where he states that there is no fadilah in adding third shahadah in adhan and in Nihaya he says that the one who adds third shahada in adhan is in error. When these 'salaf ulema' clearly stated that such narrations are fabricated, shouldn't we be following their opinion on this issue instead of following the bidah of i
  14. ^This view is not held by all scholars. Even past Shia scholars used the principles of diraya for mustahab acts too. For example, the teacher of Shaykh Saduq (ar), Muhammad b. al-Hasan b. al-Waleed (ra) rejected the hadith about mustahab prayer and fast on the day of Ghadeer because of non-reliable narrator in the chain Muhammad b. Musa al-Hamdani. This proves that they didn't blindly accept ahadith even for mustahab acts like pro-Akhbaris or like some present day lenient Usuli scholars. وأما خبر صلاة يوم غدير خم والثواب المذكور فيه لمن صامه فإن شيخنا محمد ابن الحسن - رضي الله عنه - كان لا
  15. ^Dead people are irrelevant here because by saying ''For the love of Fatima ,Help me Allah'' you are making dua to Allah (swt) and not Fatima (sa) and nothing wrong in making dua to Allah (swt) by saying 'Ya Allah help me for the sake of Ahlul Bayt (as)' which is like asking Allah(swt) 'Be Haqqe Muhammad wa Ahlul Bayt'. We do have hadith with good sanad about it. . . حدثني محمد بن الحسن قال حدثني محمد بن الحسن الصفار عن الحسن ابن علي عن العباس بن عامر عن أحمد بن رزق الله عن يحيى بن العلاء عن جابر عن أبي جعفر عليه السلام قال: ان عبدا مكث في النار سبعين خريفا والخريف سبعون سنة قال ثم انه سأ
  16. Alim = Scholar A'alam = most learned / most knowledgeable scholar
  17. ^Some serious flaws in this chain. Even if we ignore the weakening of Abi Abdallah al-Baqri by Najashi, how do you know for sure that Muhammad b. al-Fudayl in the above chain is Muhammad b. al-Qasim al-Fudayl and not Muhammad b. al-Fudayl al-Sayrafi al-Azdi who is in the same tabaqa. The chains above authenticated by Syed al-Khoei are regarding Muhammad b. al-Fudayl narrating from Imam al-Jawad Abi Jafar (as). But here we have Muhammad b. al-Fudayl narrating from Abi Hamza (ra) and for similar chain Syed Khoei didn't give any opinion b/c Muhammad b. al-Fudayl in this chain could be Muhammad b.
  18. ^True but a narration is graded 'fabricated' b/c of daeef narrators in it. And not much difference b/w the two because for scholars (who really believes in rijal methodology) a narration becomes saqit from hujjah whether its daeef or fabricated. See the works on fiqh by Usuli scholars such as Syed al-Khoei, Sadiq Rohani etc. w/s
  19. Ó: åá ÍÏíË ÇáßÓÇÁ ÕÍíÍ ÓäÏÇð ¿ Ì: ÍÏíË (ÇáßÓÇÁ) åæ ãä ÇáãÊæÇÊÑÇÊ ÚäÏäÇ¡ æáßä ÎÈÑ ÍÏíË ÇáßÓÇÁ ÇáãæÌæÏ Ýí (ãÝÇÊíÍ ÇáÌäÇä) ÓäÏå ÛíÑ ÕÍíÍ¡ äÙíÑ ÃÔíÇÁ ßËíÑÉ Ýíå ÓäÏåÇ ÛíÑ ÕÍíÍ. ÃãÇ ÃÕá ÍÏíË ÇáßÓÇÁ¡ æåæ Ãä ÇáäÈí (Õ) ÌãÚ Ãåá ÈíÊå (Ú) ÊÍÊ ÇáßÓÇÁ¡ æäÒáÊ Úáíåã ÇáÂíÉ Ýí Þæáå ÊÚÇáì: {ÅöäøóãóÇ íõÑöíÏõ Çááå áöíõÐúåöÈó Úóäúßõãú ÇáÑøöÌúÓó Ãóåúáó ÇáúÈóíúÊö æóíõØóåøöÑóßõãú ÊóØúåöíÑðÇ}(ÇáÃÍÒÇÈ/33)¡ æÞÇá áÃã ÓáãÉ: Åäß Úáì ÎíÑ¡ æáßäß áÓÊ ãä Ãåá ÇáÈíÊ¡ Ýåæ ÍÏíË ÕÍíÍ¡ íÑæíå ÇáÓõäøÉ æÇáÔíÚÉ¡ æáßä ÇáÍÏíË ÇáÐí íÊÏÇæá ÞÑÇÁÊå ÈÚÖ ÇáäÇÓ ããÇ åæ ãÑæíøñ Ýí (ãÝÇÊíÍ ÇáÌäÇä) áíÓ ÕÍíÍ ÇáÓäÏ. http://arabic.bayynat.org.lb/mbayyna
  20. Btw, Shaykh al-Radhy is not the only scholar who considers detailed version of Hadith al-Kisa 'daeef / fabricated'. Syed Murtada Askari also questioned its authenticity. w/s
  21. We do have sahih hadith proving that Prophet (saw) had more than one daughter. See: Past scholars: w/s
  22. It was not a suicide äÚæÐ ÈÇááå . The isnad of both narrations are full of majhool narrators. . . ÍÏËäÇ Êãíã Èä ÚÈÏ Çááå Èä Êãíã ÇáÞÑÔì ÑÖì Çááå Úäå ÞÇá: ÍÏËäí ÃÈí Úä ÃÍãÏ Èä Úáì ÇáÇäÕÇÑí Úä ÓáíãÇä Èä ÌÚÝÑ ÇáÈÕÑí Úä ÚãÑ Èä æÇÞÏ ÍÏËäÇ Êãíã Èä ÚÈÏ Çááå Èä Êãíã ÇáÞÑÔí ÑÖí Çááå Úäå¡ ÞÇá: ÍÏËäÇ ÃÈí¡ ÞÇá: ÍÏËäí ãÍãÏ Èä íÍíì¡ ÞÇá: ÍÏËäí Èä ÎáÝ ÇáØÇØÑí ÞÇá: ÍÏËäí åÑËãÉ Èä ÃÚíä w/s
  23. ^You need to correct your beliefs. And Imam 'Ali ar-Rida, on whom be peace, used to say in his prayer: 0 God, I seek absolution from Thee in respect of Thy Strength and Power. There is neither strength nor power save in Thee. 0 God, I declare myself before Thee as having nothing to do with those who assert in respect of us things which we ourselves do not know. O God, to Thee belongs creation and Thou possessest the power of command; "Thee (alone) do we worship and from Thee do we seek help" [1, 4]. 0 God, Thou art our Creator, and the Creator of our ancestors, near and remote. 0 God, none de
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