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In the Name of God بسم الله


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  1. Like
    Kazmi_202 got a reaction from Qasim-Raza in Online English Shia Books [OFFICIAL THREAD]   
    Here is a treasure i recently found on Scribd by Ayatollah Hussain Vahid Khorasani (r.a..):
  2. Like
    Kazmi_202 got a reaction from Waseem162 in Tawheed Was It Understood ?   
    Amir Ul Mumineen, Imam Ali (as) was the prince of words and actions. Your leaders have no comparison.
    Dont change the subject to the actions of the first 2 caliphs, as we have read history loool
    Tell us, what their contribution was towards knowledge and the understanding of tauheed :)
  3. Like
    Kazmi_202 got a reaction from Al Hadi in Al-Haydari Doubt A Lot Of Shia Hadith   
    Brother, would you, when you use the term 'Sufi', include all the following in the list too:
    Ayatollah Khomeini (r.a..), Allamah Tabatabai (r.a..), Sayyid Qadhi Tabatabai (r.a..), Ayatollah Bahjat (r.a..), Shaheed Mutaharri (r.a..) etc??
  4. Like
    Kazmi_202 got a reaction from Inaayah in Stop Idolizing Bashar Assad   
    A very important post!! Sometimes its easy to get carried away in the 'heat of the moment'.
    One of the 'indirect' consequences of fighting Jabhat Al-Nusra and perserving the Resistance and the lives/honour of all the Muslims and Humans in the region is assisting Bashar.
    One the other side, one of the 'indirect' consequences of supporting the rebels and the overthrow of Bashar is the slavery of the region to Israel, defeat of the Resistance, the strenthing of American influence in the region and the weakning of Islam.
    Which of the 'indirect' consequences is for the greater benefit of Islam and humans worldwide?
  5. Like
    Kazmi_202 got a reaction from ZhugeLiang in Dresses Of Shia(For Males)?   
    I was looking at some pics of Jewish people at the Wall of Solomon, they all look like Ahlul Hadeeth followers, the group you belong too. They got these massive beards, and skull caps, and they seem to be praying.
    Do you think they are following the Sunnah?
  6. Like
    Kazmi_202 got a reaction from ZhugeLiang in Dresses Of Shia(For Males)?   
    ^ MaashaAllah, i love reading your posts, please do continue to show the people frequenting this site how much ignorance and stupidity we have to bare due to the likes of you lol
  7. Like
    Kazmi_202 got a reaction from 12reasons4truth. in Do Shia Ayatullahs Do Hajj?   
    One of my relatives who used to go Hajj regularly says in one of the years he saw something he hadnt seen before. He saw the arabs making way for someone during the tawaaf. He said he was amazed as he never saw that behavior before in all his previous Hajj.
    He then found out that the man in the middle was Sayyed Hassan Nasrullah :)
    Most of the major scholars have performed Hajj prior to becoming 'famous', so you wouldnt really notice them. Plus it may be hard to believe, but some of them will not have the financial means.
    Its said that Ayatollah Marashi Najafi (r.a..), buried in the enterance of the library in Qum, never performed Hajj as he never had enough money for it.
  8. Like
    Kazmi_202 reacted to Qa'im in 33 Signs Of Reappearance Of Imam Mahdi (AS)   
    A list of eschatological events I compiled a while ago from authentic narrations:
    The Return of the Mahdi
    -Twelve false Imams will come out from Banu Hashim
    -Knowledge in Mecca and Medina will disappear prior to the coming of the Mahdi
    -The people will do takfir of each other
    -There will be a disagreement in the family of `Abbas, causing them to dispute over power
    -Every Arab with a weapon will revolt for himself
    -Tribalism between Mecca and Medina will result in killing
    -The Yamani will rise with a banner of guidance and truth
    -Qays al-Misri and his followers will rise from Egypt
    -Rise of the Khorasani and his followers from Khorasan
    -Rise of the Sufyani in Rajab; who will rule over five regions for the length of a pregnancy of a camel. The five regions according to some traditions are Damascus, Palestine, Jordan, Aleppo, and Homs. The pregnancy of a camel is approximately 13-15 months.
    -The Nafs al-Zakiyya will rise against the Sufyani; he is righteous man from the lineage of Imam Hasan (as)
    -The Mahdi secretly goes from Medina to Mecca, asking Allah to grant him permission to reappear
    -The Mahdi meets some of his followers prior to his rising
    -Nafs al-Zakiyya is killed by the people of Mecca while coming to the Imam, and his head is sent to the Sufyani
    -Jibra'il will call out the name of the Mahdi from the sky, causing the sleepers to wake, the standing to sit and the sitting to stand. The necks of the enemies of Allah will bow down.
    -The call from the heavens will also say “Is not the truth with `Ali and his Shi`a?” All people on Earth will hear this call in their own language.
    Mahdi arises

    -His 313 followers make bay`a to him. The reward of each follower will be equal to fifty of the Prophet’s companions.
    -10,000 people join Imam al-Mahdi.
    -The Mahdi cuts the hands of bani Shayba for thievery. This tribe were charged by the Prophet to protect the Ka`ba.
    -The angels that mourned for Husayn will join the Mahdi and their slogan will be “Vengeance for the blood of Husayn!”
    -The Mahdi will bear Muhammad’s sword, armour, turban, garment, staff, banner, helmet, and saddle; the staff of Musa, and the ring of Sulayman
    -Iblees will call from the Earth at the end of the day “Is not the truth with `Uthman and his followers?”, or “Is not the truth with the Sufyani and his followers?” – this will delude the wrongdoers
    -The worshipers of idols will disbelieve in the Mahdi
    -Masjid Kufa is demolished by the wrongdoers, and the Mahdi will witness this with his followers.
    -The Sufyani's army will be swallowed up by the Earth on its way to Medina
    -The children of `Ali will flee from Medina to Mecca
    -The Mahdi will travel to Kufa, Iraq. All of the believers will either be in Kufa or be on their way there. The 313 men will be gathered in Kufa in one hour.
    -The Mahdi will send an army to Medina, whose people will accept him
    -The Mahdi will unite the people and prevent their takfir of each other
    -The Mahdi will fill the Earth with equity and justice as it would be fraught with injustice and oppression
    -The Mahdi will punish the descendants of the killers of Husayn, because they will be proud of the sin of their forefathers
    -The Mahdi will surround all lands and properties, evict people from them; except for that which is in the hand of the Shi`a
    -The Mahdi will attest to those who paid khums
    -The Mahdi will reinstate the punishment of stoning of adulterers and the execution of the withholder of zakat (these punishments may not be valid during the ghayba)
    -The Mahdi will bring out the mus`haf of Imam `Ali and recite the Qur’an in its qira’a
    -The Mahdi will dress ascetically, following the path of Imam `Ali
    -The truth regarding the first two Caliphs will be revealed and the falsehood regarding them will be hidden
  9. Like
    Kazmi_202 reacted to repenter-gone4awhile in Sayed Ammar Shares His Opinion Regarding W. Faqih   
    Guys guys guys....calm the heck down. It's just Ammar being Ammar.
    Just take out the popcornand enjoy the show. No need to bark at eachother while watching Lord of the Rings, so why would this be any different?
    We live in 2015, if people by now can't watch a "lecture" and have the foresight/basirah to see who is just and who isn't, who says what and who doesn't, who does what and who doesn't etc, then you certainly shouldn't anger yourself trying to convince them. All the hadith reading and rijjal and sanad and what have you won't help you at all if you can't put two and two together in regards to the state of the ummah and all its political/religious members.
    Amr-bil-maroof/nahi anil munkar requires you to be wise in these affairs and you will be judged by it.
    At the same time, if you can't position yourself correctly in the political/religious battleground of todays affairs, then good luck when Imam Mahdi comes along. He doesn't need simpletons.
  10. Like
    Kazmi_202 reacted to Islamic Salvation in Ahl Al-Bayt Daily   
    عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن علي بن الحكم، عن أبان بن عثمان، عن بشير بن يسار، عن أبي عبدالله عليه السلام قال: إذا أردت شيئا من الخير فلا تؤخره، فإن العبد يصوم اليوم الحار يريد ما عند الله فيعتقه الله به من النار ولا تستقل ما يتقرب به إلى الله عزوجل ولو شق تمرة
    A number of our companions from Ahmad b. Muhammad b. Khalid from Ali b. al-Hakam from Aban b. Uthman from Bashir b. Yasar from Abi Abdillah عليه السلام who said: if you want (to do) something from the good (deeds) then do not delay it, for a slave fasts on a day which is hot desiring by it that which is with Allah (of reward) - so Allah frees him due to it from the fire, and do not deem as less (insignificant) that which brings you near to Allah the Mighty and Majestic though it be a half piece of date (i.e. which you give as charity).
    This Hadith emphasizes two important principles - hastening to do the good and not delaying it (after having intended to do it) and not deeming as unworthy even the least  bit of action which takes you closer to Allah, for do not look at the action but at the One for whom it is being done, and he is greater than the action.
  11. Like
    Kazmi_202 reacted to Islamic Salvation in Ahl Al-Bayt Daily   
    عنه، عن أحمد بن محمد، عن أحمد بن أبي داود، عن بعض أصحابنا عن أحدهما عليهما قال: دخل رجلان المسجد أحدهما عابد والآخر فاسق فخرجا من المسجد والفاسق صديق والعابد فاسق وذلك أنه يدخل العابد المسجد مدلا بعبادته يدل بها فتكون فكرته في ذلك وتكون فكرة الفاسق في التندم على فسقه ويستغفر الله عزوجل مما صنع من الذنوب
    From him (i.e. Muhammad b. Yahya) from Ahmad b. Muhammad from Ahmad b. Abi Dawud from one of our companions from one the two (i.e. Imams) who said: two men entered a Masjid, one of them was a pious worshiper and the other was a rebellious sinner, then they exited the Masjid and the sinner was a virtuous truthful one, and the worshiper was a sinner, and that is because the worshiper entered the Masjid whilst being conceited about his worship, self admiring himself because of it, so all his thoughts were engrossed by this, and the thoughts of the sinner were consumed by regret because of his transgressions, and he seeks forgiveness from Allah the Mighty and Majestic for what he had done of sins.
  12. Like
    Kazmi_202 reacted to Aabiss_Shakari in Ijtehad Against Nass A Sunnah Of Iblis   
    We read in Holy Quran
    [ Allah ] said, O Iblees, what is [the matter] with you that you are not with those who prostrate?" [Quran 15:32]
    He said, "Never would I prostrate to a human whom You created out of clay from an altered black mud." [Quran 15:33]
    So when there was clear order by almighty Allah to angels and Iblis to prostrate to Adam a.s, Iblis straighway refused to do so. When Allah asked the reason of this behavior Iblis while exercising Ijtehad said "You created him out of clay and i am created from fire so i would never prostrate to him"
    This is first Qayas by any one. While using analogy Iblis said:-
    Adam = Clay
    Iblis = Fire
    Iblis believed = Fire is superior than clay
    So as Fir is superior than Clay then how would Allah ask Iblis to prostrate to Adam who is created out of clay.
    This was ijtehad of Iblis against clear Nass (saying/order of Allah)
    It is narrated in Sahih Muslim that:
    Ibn Abbas said: "Thursday! And how tragic that Thursday was!”Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me.”They said: "Verily the messenger of Allah is talking no sense.”
    Reference: Sahih Muslim, Chapter of "Kitabul-Wasiyyah”in section "Babut-
    Tarkil-Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3,
    P1259, Tradition (#1637/21).
    Sahih al-Bukhari Hadiths: 9.468 and 7.573
    Narrated Ibn ‘Abbas:
    When the time of the death of the Prophet approached while there were some men in the house, and among them was ‘Umar Ibn al-Khatttab, the Prophet said: "Come near let me write for you a writing after which you will never go astray.”‘Umar said: "The Prophet is seriously ill, you have the Qur’an, so Allah’s Book is sufficient for us.”
    The people in the house differed and disputed. Some of them said, "Come near so that Allah’s Apostle may write for you a writing after which you will not go astray,”while the others said what ‘Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them, "Go away and leave me.”Ibn ‘Abbas used to say, "It was a great disaster that their quarrel and noise prevented Allah’s Apostle from writing a statement for them.
    This was clear order of Prophet (pbuh) to bring pen and paper for him (pbuh) so that he (pbuh) can write something for Ummah so that they do not go astray.
    While excersing ijtehad against clear order of Prophet (pbuh) Umer resisted saysing "Quran is enough for us"
  13. Like
    Kazmi_202 reacted to Abdul Zahra in True Happiness   
    'Someone wise once said, ‘Happiness is the goals of all goals!’
    If you ask people why they do what they do, you’ll find “being happy” is behind every single human goal, mission, objective and wish to achieve that “something”.
    Happiness not only leaves us with a positive feeling in the center of our being, people who tend to stay ‘happy’ also:
    -Enjoy their work a lot more
    -Suffer from less anxiety and tension
    -Can make creative contributions to their projects and the society
    -Spread goodwill and cheer
    -Accomplish a lot
    -Lead more fulfilled lives without heeding the rat race around them
    -Make the world a much better place with their sunny temperaments and easy smiles
    Compare these desirable states with the mind-set of an individual mired in negativity. You’ll find that they:
    -Complain very often – leaving everyone around them dissatisfied
    -Rarely get anything done.
    -Creative drive is sub-zero.
    -Have poor health and get stressed easily
    So how does one become happy?
    Some of the latest psychological findings suggest, happiness is the effect of behaviours we choose to make a part of our lives. By adopting these behaviours, happiness becomes a natural state we live in.
    It is truly reassuring to see how the Holy Qur’an advocates these principles. Here are 7 principles from the Qur’an that will help you lead a life of lasting Happiness.
    1. Be Grateful
    14:7 And when your Lord made it known: If you are grateful, I would certainly give to you more
    Whatever we concentrate on becomes our reality. How does this concept apply to being grateful? By acknowledging our gratefulness we deliberately pay attention to the wonderful gifts God has bestowed upon us.
    It puts in perspective our life & becomes a cure for negative emotions & pessimism! And when you vibrate to the frequency of gratefulness (and thus plenty), you also bring abundance into your life.
    2. Be Charitable
    2:277. Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve.
    Contrary to popular beliefs, Money can buy happiness.
    The way to experience that high is by giving to others in need.
    Research shows that giving out of a sense of charity not only benefits the receiver but also the giver.
    It gives us a sense of appreciation of what we have and the privilege of having surplus that can be given away
    -Charity makes us feel useful – to humanity and our community
    -Charitable giving is associated with optimism
    -Charity improves our social relationships by helping us bond better with others
    3. Nurture Social Relationships
    49:13 O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honourable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.
    God has created man as a social creature; therefore maintaining social relationships is important for maintaining mental equilibrium. It is our duty to find ways to bond better with our loved ones and our neighbours – for the welfare of the entire society.
    Express love and appreciation for the family, spend time with them and as William Ury says ‘become the third party’ when faced with conflict to think up speedy resolutions.
    4. Learn to Forgive
    24:22 And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah’s way, and they should forgive and turn away. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.
    Real forgiveness takes place when we let go of any resentment and feel peace in our heart.
    Sometimes it’s difficult to forgive, but we can rise above our anger by realizing how forgiving God is towards us, and our transgressions. This can drive our own sense of forgiveness because in the end we all strive to be an image of the divine one.
    5. Trust in God to cope with difficulties
    9:51 Say: Nothing will afflict us save what Allah has ordained for us; He is our Patron; And in Allah let the believers put their trust.
    At times we encounter difficulties in life that don’t make any sense, and we begin to question God & his wisdom. One of the best ways to deal with difficulties is to have faith in God and submit to His Will. Trust in God comes, once we realize from the depth of our hearts that God is the creator of the universe and everything happens as per His will.
    From our limited worldly perspective we cannot fathom the entirety of God’s plan, but we trust in the All-Wise Lord that He knows better than us. This faith and trust in him gives us the peace to stay strong, have faith and bear our difficulties keeping in mind that help is near.
    6. Spend time Prayer & Meditation
    Verily in the remembrance of Allah do hearts find rest” (Surah Ra’d, 28)
    Remembrance of God is not just thinking of Him with our minds, but remembering him with our hearts. We don’t need to be on our prayer mats, with a rosary in our hand to remember God!
    He is the light within us and we carry a spark of his divine energy within our souls. When we remember God, God remembers us. Nothing can be more comforting than knowing that God remember us, and he loves us
    7. Work for a Higher Purpose & Goal
    6: 162 Say: Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds;
    Part of being happy is having a higher purpose. As human beings we inherently want to be part of something bigger than ourselves.
    The ultimate purpose is the evolution of our spiritual being – union with the supreme. By dedicating ourselves to our creator, we align ourselves with this purpose.
    Once we do that every action, even though it may be too small to make a big impact, starts carrying the power of good intentions. The ups and downs of life do not seem urgent as we realize that the material world is only ephemeral.
    What matters is the alignment of our intentions (and the actions manifesting those intentions) with our goal of spiritual mastery.
    It is difficult to let go of deeply personal behaviours which we may have carried around since early childhood.
    Change can’t come in a day and neither will it be easy. But if you start right away, by making the smallest commitment to leading a better, happier life, the rest of the road will not be rocky.
    God says in Hadith Qudsi,: “Take one step towards me, I will take ten steps towards you. Walk towards me, I will run towards you.” Hadith Qudsi.
    Take the first step! And God will be with you making sure you have the power to continue.'
  14. Like
  15. Like
    Kazmi_202 reacted to Abu Tufayl in Ali Most Beloved To Allah Swt (Tirmidhi)   
    I've read the document and I made an Isnad tree with the chains before. The majority of these chains return to al-Sha`bi - who is a Nasibi and you can find his Nasb in al-Bayan by al-Khui رحمه الله who is quoting from the books of History (such as al-Tabari) and Ibn Abi al-Hadid - author of Sharh Nahj al-Balagha - is not an Imami, he is a Shafi'i/Hanafi. Being a Nasibi is instant fisq, there is no dispute in the mutawatir hadith that only a Believer will love `Ali عليه السلام and only a Munafiq will hate him. Connections with Bani Umayya - whose treachery in the name of Islam and hate for Ahl al-Bayt عليهم السلام is without doubt - is enough cast serious, considerable doubt in a person and their reports.
    As for `Ikrama, then that is different. Why is it different? Because what he is narrating is actually against his doctrine AND there are other chains that reach Ibn `Abbas without `Ikrama. This is in addition to the ruwat of the chain to `Ikrama themselves being the most core figures of the Ta'ifa such as Aban b. Taghlib and Ibn Abi `Umayr رحمهما الله and it gives us itmi'naan in the report. Besides, I am fully willing to - for the sake of argument - put aside Khutba al-Shaqshiqiyya as "unreliable" even if I believe in it, it doesn't in any way retract or discount from the plethora of other things that prove the Wilaya of Ameer al-Mu'mineen, the Ahl al-Bayt عليهم السلام.
    Again, I'm not going to continue discussing regarding early companionate history. I am more interested in how one can address the fact that historically we know the doctrine of Wilaya and Imama was taught by al-Sadiq and al-Baqir عليهم السلام and their offspring generation after generation and they had Shi'i calling to their Imama, generation after generation. We even have entire families who do this and some of these esteemed figures were the companions of several Imams عليهم السلام such as Abu Hamza al-Thumali رضي الله عنه - at the most contemporary to half of them, from al-Hasan عليه السلام all the way to al-Kazhim عليه السلام and then his own sons were companions of succeeding Imams عليهم السلام and narrated their hadith. Thousands upon thousands of hadith from thousands of different companions of the Imams عليهم السلام narrating this stuff - only 1 needs to be true.
    في أمان الله
  16. Like
    Kazmi_202 reacted to Abu Tufayl in Response To Narrator Criticism In Sunni Rijal   
    This is a section from Āyatullāh al-Shaykh Muhammad al-Sanad حفظه الله’s second volume in his rijāl series (pages 105 - 111) where he criticizes and refutes the methods of the Sunni Rijāl Scholars - exploiting their Nasb and utterly unacademic method of filtration. I pray the people find this discussion beneficial, inshā’Allah. I translated this myself, I put the arabic in on places I was little more unsure. Some parts of more word for word, others are less.
    It is extremely important to look into and investigate the Jarh and Ta`dīl of the different schools of the Sunnis where they continued in weakening narrators who would narrate the fadā’il of the Ahl al-Bayt عليهم السلام and their status or those who would narrate the defects of the opponents of the Ahl al-Bayt عليهم السلام or those would narrate prophetic narrations in agreement with the ahkām practiced by the school of Ahl al-Bayt عليهم السلام especially after the formed the principles [of their Mazhzhhab] in their hands today which they have made very clear that the Sunna with them is in opposing the Ahl al-Bayt [as] and exiling them and those obstinately with them. But every that narrator increases in this [opposing them and their followers] then it is said that he is firm in the Sunna, while everything coming from those narrating in their favor is passion (hawā), affection, love (muwadda) for the Ahl al-Bayt عليهم السلام and inclining towards them, they criticized attributing to them weakness, innovation, and attacks.
    According to them there is no obstruction or over-stepping [the bounds] in the sayings of their masters of Jarh and Ta`dīl being nothing other than the their rijālī fatāwā concluded from their conjectural ijtihād and they are not bound to anything like their sayings being necessarily based on observation testimony. We have mentioned many examples of this that the criticisms they have applied and ruled for a narrator are based on their principles of theology and the Rijālī scholar used them in giving opinions on a narrator by investigating their narrations or the teachers of the narrator that they would seek out to study and narrate from. We will provide a few example in their Jarh and Ta`dīl showing their partisanship or nasb opposing the Imams of the Ahl al-Bayt عليهم السلام.
    1 - `Umar b. Sa`d b. Abī Waqās : The murderer of al-Imam The Grandson The Martyr. al-`Ijlī said: thiqa (trustworthy, reliable). Ibn Hajr said in Tahzhīb al-Tahzheeb : He is a tābi`ī (first generation follower after the Companions), thiqa and he is the one who murdered al-Husayn. عليه السلام
    2 - Ziyād b. Abīh : A man of severe calamities, excessive crimes, and mortal sins. Khalīfa b. Khayyāt : He was included amongst the very ascetic ones. Ahmad b. Sālih said: He was not accused of lying.
    3 - `Imrān b. Hattān : leader of the Khawārij. He wrote well-known poetry regarding Ibn Muljam al-Murādī praising him. al-`Ijlī authenticated him. al-Bukhārī included him amongst the narrators of his Sahīh and selected his narrations.
    4 - Harīz b. `Uthmān : The one would who would pray in the masjid and would not leave until he had cursed (yal`an) `Alī seventy times every single day. al-Bukhārī, Abū Dawūd, al-Tirmizhī, and others presented his narrations as proof [as a matter of dalīl]. In al-Riyād al-Nadra : Thiqa, except he hates `Alī, Allah hates him.
    5 - al-`Abbās b. Bakkār al-Dabbī : al-Zhahabī said in Mīzān al-I`tidāl : He is accused by his hadith from Khālid b. `Abd Allah from Bayān from al-Sha`bī from Abī Juhayfa from `Alī عليه السلام marfū`an (meaning it originates from the Prophet صلى الله عليه وآله): On the Day of Resurrection a Caller will call: O People of the Gathering! Lower your gazes from Fātima until she passes the path (al-Sirāt) to Paradise. He [al-Zhahabī] also said: And from among his many false sayings: from Khālid b. `Amr al-Azdī from al-Kalbī from Abī Sālih from Abī Hurayra. He said: It is written upon the throne (al-`Arsh): There is no god except Allah Myself Only, Muhammad صلى الله عليه وآله is My slave and My messenger, I supported him with `Alī.
    6 - `Ubayd Allah b. Mūsā al-`Abasī : from al-Khatīb that Ahmad b. Hanbal abandoned narrations from him when he heard him presenting [defamation] of Mu`āwiya b. Abī Sufyān, so he went his messenger to Yahyā b. Ma`iīn so he said to him : Your brother Abū `Abd Allah Ahmad b. Hanbal sends you salām and he says : Behold you increase in narrating the narrations from `Ubayd Allah and you and I both heard him presenting [defamation] of Mu`āwiya b. Abī Sufyān and I surely have abandoned narrations from him. So Yahyā b. Ma`īn said to the messenger : I return the salām to Abī `Abd Allah. Say to him : Yahyā b. Ma`īn sends you salām, he said to you : You and I both heard `Abd al-Razzāq presenting [defamation] in `Uthmān b. `Affān so then abandon narrations from him! For verily `Uthmān is more virtuous than Mu`āwiya.
    7 - Zakariyyā b. Yahyā al-Kasā’ī : al-Zhahabī said in Mīzān : `Abd Allah b. Ahmad [b. Hanbal] said: I asked Ibn Ma`īn about him so he said : a vile man that narrates vile narrations. He also said : He deserves that a well be built for him and then he is thrown in it. Abū Yu`lā al-Mūsalī narrated: Zakariyyā al-Kasā’ī narrated to me: Zakariyyā b. al-Qāsim narrated to me from Mu`allā b. `Irfān from Shaqīq from `Abd Allah. He said: I saw the Prophet صلى الله عليه وآله take the hand of `Alī عليه السلام while he saying: Allah is my walī and I am your walī and the enemy whoever makes you their enemy and peacemaker with whoever makes with with you.
    8 - Talīd b. Sulaymān al-Kūfī al-A`raj al-Muhārabī : In al-Tahzhīb : Abū Dawūd said : a rāfidī that villifies Abā Bakr and `Uthmān, a vile man malignant, rāfidī. Ibn Mu`ayd said: A liar, he vilifies `Uthmān and any person who villifies `Uthmān or Talha or anyone from the companions of Rasulullah صلى الله عليه وآله is a dajjāl (anti-christ, super-evil-liar) his narrations are not written down!
    So anyone who vilifies anyone from the Sahaba is proven to be a dajjāl according to Ibn Ma`īn and it is not permissible to write his hadith.
    al-Muzaffar after he narrates this principle from Ibn Hajr, he said : So why is it that Mu`āwiya and his ilk and the renegade Khawārij are not liars and dajjāls according to Ibn Ma`īn? Yes, their honesty is proven according to him [along with] their status as enemies with the Imam of the Pious (al-muttaqīn) and their abusing of the one whom abusing is abusing the Prophet صلى الله عليه وآله. I digress(? ليت شعري), is abusing a Companion greater or going to war with the Imam of the time and killing thousands of Muslims? How is it that the likes of Talha not a dajjāl while he went to war with him, the one with whom going to war with is going to war with Allah and His Messenger صلى الله عليه وآله? And while the one who abuses Talha is a dajjāl? This is nothing but `ajīb (amazing - in this context meaning hypocrisy)!
    10 - Lamāza b. Zabbār al-Azdī al-Jahdamī : [al-Zhahabi] said in Mīzā al-I`tidāl : He was present at the incident of Jamal and he was a Nāsibī. He would defame `Alī عليه السلام and praise Yazīd لعنه الله. And in al-Tahzhīb : Ibn Ma`īn said: He would vilify `Alī. Abū Lubayd said : I said to him [Limāza] : Why do you abuse `Alī? He said : That I abuse a man that kills 2500 from us while the Sun is as here!?
    The man is authenticated, Ibn Sa`d gives him authentication (tawthīq). Harb said from his father : He was righteous in narrations and he praised him good praises.
    Then after this Ibn Hajr said: I had disputed their majority tawthīq for the Nāsibī and their absolute weakening for the Shī`ah. Especially that the narration “No one shall love him except a believer and none shall hate him except a hypocrite” has come down in `Alī’s right. Then the response regarding that was clarified to me that the enmity here-there is clarified by a reason and that is because he was the supporter of the Prophet صلى الله عليه وآله because it is human nature to hate the one who brings harm for the hater and love for its opposite and that what generally returns to the affairs of this world. The report regarding the love of `Alī and hating him is not general...for the majority of those described as Nāsibī are also described as being honest and people who hold on to the affairs of the religion; while in opposition to that, the majority of those described as rawāfid are liars and are not upright in reporting. The origin regarding it is that the Nāsiba believed that `Alī killed `Uthmān or aided in it so their hate for him was religiously inspired (!) according to their claim. Then, in addition to that, is that there are those from them and their family that were killed in the wars of `Alī عليه السلام
    (لا حول ولا قوّة إلا بالله العلي العظيم)
    I [Āyatullāh Muhammad al-Sanad حفظه الله تعالى] say: There are several points here that need to be turned to:
    The First: Ibn Hajr makes it very clear in this discussion that the practice of the master of Jarh and Ta`dīl of the Sunnis was that they would mostly give tawthīq to the Nāsibī and weaken the Shī`ah absolutely and this reporting from him about methodology of the people in Jarh and Ta`dīl and that it is explicitly being in opposition to the Ahl al-Bayt عليهم السلام not regarding honesty of tongue or the lack of it.
    Second: From that which indicates the nasb of Ibn Hajr is that he weakened some thuqāt because they would abuse some of the Companions like Talha and `Uthmān without it being clarified for a reason - like what has passed in the entry of Talīd - meanwhile he has given tawthīq to those who vilify Amīr al-Mūminīn عليه السلام; rather he says that most of the Nāsiba were described with honesty of the speech and upholders of religion so what is concluded from his words is the following: Everyone who abuses a single one from the Companions is a dajjāl, it is not permissible to take narrations from him except the insulters/abusers of Amīr al-Mūminīn `Alī عليه أفضل الصلاة والسلام for verily they are generally the masters of religious affairs and described as honest in speech! So welcome to this type of religiosity! Congratulations to these religious ones the most daring [in challenging] Allah and His Messenger صلى الله عليه وآله! How joyous for these pens that seek reward in supporting Banī Umayya in assaulting the law of Islam and the sanctity of the Master of Risālah al-Mudriyya (?) with wickedness and fasād and hating the purified progeny and aiding the Tulaqā’* and the sons of Tulaqā’! The opposers of the Imam of Truth! The drinkers of wine! The creators of calamities and pages of darkness, the likes of Talha, `Uthmān, and Mu`āwiya لعنه الله. “A grievous word comes from the mouths! The speak nothing but lies!” [al-Kahf 18:5]
    *Tulaqā’ refers to those people who remain kuffār until the Fath of Makka, like Abī Sufyān
    The Third: As for his words that enmity for him is many times clarified for a reason and that is because he is the supporter of the Prophet صلى الله عليه وآله. So to that: Surely that necessitates from the language of the words of the Prophet صلى الله عليه وآله in revealing the virtue of `Alī عليه السلام as anyone one who despises the Prophet’s صلى الله عليه وآله supporter is a hypocrite without specificity to `Alī عليه السلام. In addition to that is that Amīr al-Mūminīn عليه السلام is the scale of truth! The entirety of his demeanor, actions, and sayings are the fountain of truth and honesty. He is the dīn and none is the dīn but him. For verily `Alī is with the truth and the truth is with `Alī, it turns wherever he turns - and whenever. So anyone who hates `Alī then surely he has hated him because he was the one who held up the dīn and the truth and helped the Prophet صلى الله عليه وآله as he does not have separate administration/control outside of that limit (إذ ليس له تصرّف خارج عن ذلك النطاق). As you know that anyone who hates the Prophet صلى الله عليه وآله is a kāfir without being clarified for a reason because he “does not speak out of passion/desire. It is only a revelation revealed” [al-Najm 53: 3-4]. So if Ibn Hajr has mentioned that for the Nawāsib as an excuse then surely the polytheists are more excused than them! They only had hated the Prophet صلى الله عليه وآله due to their disagreement in their worldly affairs (فلو كان ما ذكره ابن حجر عذراً للناصبة لكان المشركين أعذر لأنهم إنما كانوا يبغضون النبيّ صلى الله عليه وآله لمعارضتهم في دنياهم).
    The Conclusion: The matter of Jarh and Ta`dīl is subjected to the ijtihād of the rijāli according it was grounded in from inquiries of belief so his conclusions that he put out were nothing but his fatāwā, meaning his ijtihād and the majority of the matter is not grounded in assessing the moral behavior of the narrator. 
    In light of that, then it is possible to judge these criticisms and refute them by raising the point of action on ijtihād in those instances that are built [supposedly] on observational reports that are existent in the books with them that is determined by the methodologies we have indicated towards. This opens the grounds of ijtihād in rijāl amongst them and remedies the way regarding the tampering (tahrīf) in weakening narrations and authenticating them that they have and the toying with the inherited sunna and parallel to this invitation is another invitation stating: Not to accept their criticism unless it is reasoned with what is correct and necessitates criticism. This opens the doors in front of the authoring researchers amongst them who want to pursue the truth and reality.
    If you have corrections to the translation and stuff, please post them here or PM them to me.
    في أمان الله
  17. Like
    Kazmi_202 reacted to Al-Hassan in 12 Imams A.s Mentioned By Name! Saheeh!   
    There are many in that link. Here is one that goes through two different chains. This is the second Hadith from the 40 Ahadith in that book.
    Al-Khazaz Al-Qummi, narrated Muhammad bin Wahban bin(who said): Narrated 'Ali bin Al-Hussain Al-Mahdani(who said): Narrated Muhammad bin 'AbdAllah bin Sulayman Al-Hadhrami (who said): Narrated Al-Hassan bin Sahl Al-Khayat: Narrated Sufyan bin 'Aymayh, from Ja'far bin Muhamad, from his father, عليهما السلام, from Jabir bin 'Abdillahرضيه الله عنه
    And narrated to us 'Ali 'bin Al-Hussain bin Mundah(he said) : Narrated to us Abu Muhamad Haroon bin Musa(he said): Narrated to us Muhamad bin Ya'qub Al-Kulayni(he said): Narrated to me Muhammad bin Yahya Al-'Attar, from Salmah bin Al-Khattab, from Muhammad bin Khalid Al-Taylsy, from Sayf bin 'Umayrah, and Salih bin 'Aqabah, from 'Alqamah bin Muhammad Al-Hadhtrami, from Ja'far Ibn Muhammad عليه السلام: He said:
    Jabir said: Allah's messenger peace be upon him said to Al-Hussain bin 'Ali: O Hussain! There will come from your lineage 9 Imams. From them the guide(Mahdi) of this Ummah. So when your father is martyred, Al-Hassan comes after him, and when Al-Hassan is poisoned then it's you, and when you are martyred, then your son 'Ali, and when 'Ali leaves, then his son Muhammad, and when Muhammad leaves, then his son Ja'far, and when Ja'far leaves, then his son Musa, and when Musa leaves, then his son 'Ali, and when 'Ali leaves, then his son Muhammad, then when Muhammad leaves, then his son 'Ali, and when 'Ali leaves, then his son Al-Hassan, then the Hujjah after Al-Hassan, he will fill the earth with justice just as it has been filled with darkness and tyranny. [Kifayat Al-Athar - Hadith 61]
    Grading: Authentic and all of it's narrators are trustworthy.
  18. Like
    Kazmi_202 reacted to Al-Hassan in 12 Imams A.s Mentioned By Name! Saheeh!   
    السلام عليكم Thanks for posting this. Although I still don't feel that one should need of restricting themselves exclusively to only narrations Sahih in their Isnad to justify their belief in the Usul Al-Deen, like with the case of this one, mainly due to the Tawatur and numerous channels that have reached on this Hadith and similar ones of it's type, hence making the need of Rijal not considered. Nevertheless, I skimmed through it last night and found it overall to be good. Some of the discussions at the end are very thoughtful. Anyone who has time should translate those 24 Ahadith as well as the commentary on each narrator. This would be very beneficial for the average non-arabic speaking laymen seeking those type of narrations as well as the commentary on the narrations Isnaad to keep as a reference. Otherwise, I may consider translating them if no one does it throughout the month in this thread, insha'Allah.
  19. Like
    Kazmi_202 got a reaction from wayfarer. in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    I think there should be some policy put in place by the scholars that if they have the time to place an 'Amamah' on some ones head, they should also take the time to condemn the person publicly when they hear such a person has overstepped the limits.
    Would make life a lot easier for the laymen :)
  20. Like
    Kazmi_202 reacted to Abu Tufayl in Muhammad 'b. Isa 'b. Ubayd Al-Yaqtini   
    Just a note. Ghuluw is translated to "exaggeration" while one who holds "exaggerated" doctrines would be called a "ghālī.
    Your endeavors are noble, but I think there are a few issues and assumptions being made. The first one is that there is some sort of unified, agreed upon definition and boundaries for what is or is not ghuluw, especially among the Mutqaddimeen and the Aqdimeen. Untrue, they disagreed on both on usul and furu` issues.
    One can easily be a ghali, but an honest person. I'm sure some of the more extreme people of certain groups today would accuse `Ulema - Allah protect our `Ulema and protect us from such fitna - of ghuluw. That doesn't mean he's a liar, one just doesn't agree with the narrations he accepts and/or his reading of those narrations. It does not impact his `adalah. Similarly how one can an be an `aammi, fathi, or waqifi but also be trustworthy.
    The issue when rijalis - especially of that era - accuse some narrator of Ghuluw, it's because they don't like what he narrates, they imagine what he narrates to be ghuluww. We don't have to agree with them, if we disagree with these points of belief, then their accusations of someone being weak, an exaggerator, liar, etc lose weight because they are so strongly tied to content criticism and at the mercy of that scholar's individual (and/or his teacher's) views on `aqa'id, fiqh, history, etc with their biases.
    There's also the issue of - as I have mentioned to you specifically before - that others have disagreed with the accusations of other scholars and we can see this disagreement from their actions and diraya, without needing a tarjima from them to explain it. So simply because one rijali with a tarjima says Fulan is a liar, ghali does not mean this is some sort of uncontested, agreed upon view of the Ta'ifa and that we have to take it.
    Our issue isn't that we've become ghulat - and I feel sad for those who think this - but that we have an inferiority complex to Sunnis and other groups.
    في أمان الله
  21. Like
    Kazmi_202 got a reaction from NaveenHussain in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    I think there should be some policy put in place by the scholars that if they have the time to place an 'Amamah' on some ones head, they should also take the time to condemn the person publicly when they hear such a person has overstepped the limits.
    Would make life a lot easier for the laymen :)
  22. Like
    Kazmi_202 reacted to Islamic Salvation in Ahl Al-Bayt Daily   
    محمد بن يحيى، عن ابن عيسى، عن ابن أبي نجران، عمن ذكره عن أبي عبد الله عليه السلام قال: قلت له: قوم يعملون بالمعاصي ويقولون نرجو فلا يزالون كذلك حتى يأتيهم الموت؟ فقال: هؤلاء قوم يترجحون في الأماني كذبوا ليسوا براجين، إن من رجا شيئا طلبه ومن خاف من شئ هرب منه
    Muhammad b. Yahya from Ibn Isa from Ibn Abi Najran from the one he mentioned from Abi Abdillah عليه السلام, he (the companion) said: I said to him عليه السلام – a group of people indulge in sins and say – we hope (i.e. in the mercy of Allah) – so they do not cease being in such a state until death comes to them, so he عليه السلام said: this is a group that hopes in false wishes, they have lied, they do not hope (in the true meaning), verily the one who hopes for something - seeks it, and the one who fears something - runs away from it.
  23. Like
    Kazmi_202 reacted to Muhammed Ali in Sayyed Abbas Sending Ra On Umar   
    Ironically these 'shia' follow the sunnah of Umar.
  24. Like
    Kazmi_202 got a reaction from Al-Hassan in A Call For Debate With Shia On Imamah 2013   
    I think the point that brother Dar is making relates to the unknown methodology you adhere too. So, for example, when someone is in discussions with a Salafi, you know how to cater your answer for his specific framework, likewise for a Barelvi, Deobandi etc. They all have comprehensive systems in place to let others understand their criteria.
    With yourself and Ugly, no one knows what you believe. Do you argue just for the sake of it? You have like so many percentages next to your username, it hard to tell what you represent. Sometimes its like the 2 of you are calling us from 'Clarity and Certainty' into 'Confusion and Oblivion'...you both dont know what to believe, yet you want others to stop believing in what they believe lol
  25. Like
    Kazmi_202 got a reaction from Sajjad_786 in Ahlul Hadith, Salafis, Wahabis   
    You need to look in the mirror lol
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