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In the Name of God بسم الله

Nader Zaveri

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    Nader Zaveri got a reaction from Diaz in Is This Hadith Really Sahih   
    (salam)
    (bismillah)
     
    al-Radhy has an amazing article about this. Here is a summary of the article:
     
    The narration mentioned as a Sahih isnad and it has been repeated ( The earth is upon a whale ) with the words differentiating according to the Sunni and Shee`ah, and it has been mentioned 22 times in Islamic sources, 13 times in Shia books and 9 times in Sunni books.
     
    Shia sources:
    al-Kulayni, al-Kafi, - 3 hadith transmitted
    al-Saduq, Man La Yahduruh al-Faqih, `ilal al-Shara'i`, al-Tawhid - 6 hadith mentioned
    `Ali b. Ibrahim al-Qummi, Tafsir  - 2 hadith
    al-Tabarasi, al-Ihtijaaj - 2
     
    Sunni sources:
    Ahmad b. Hanbal, `Kitab `ilal, - 1 hadith
    al-Tabari, Tafsir, Tareekh  - 3 hadith
    Abu al-Layth al-Samaraqandi, Tafsir - 1 hadith
    al-Bayhaqi, Kitab al-Asmaa wa Siffaat - 1 hadith
    al-Khatib al-Baghdadi, Tarikh al-Baghdad  - 1 hadith
    Mujaahid, Tafsir - 2 hadith
     
     
    There are four different groups (viewpoints) about this hadith:
     
    First group: Rejects this narration because it is a khabar al-ahaadith, it is not possible to accept it, nor act upon it, no inherent `ilm, nor yaqeen, and it must be discarded because it is against the `aql. Of the scholars in this group are both Sunnis and Shias:
    1. al-Mufid (d. 413)
    2. al-Murtada (d. 436) -  many of the muta'akhireen followed them two
    3. Muhammad Hussayn Aal Kashi al-Ghitaa (d. 1373)
    4. Muhammad Abu Rayyah al-Misri (d. 1385)
    5. Yaqut al-Hamawi (d. 626)
    6. al-Alusi (d. 1270) in his Tafsir Rooh al-Ma`aani
     
     
     
    Second group: Say that this hadith indicates to the secrets and allegory to its meaning which is not comprehensible except for its people (i.e. Ahl al-Bayt). From this group is al-Fayd al-Kashani in his al-Wafi.
     
     
     
    Third group:
    ترى أن هذه الأحاديث بحسب الظاهر تتناسب مع ما ثبت في العلم الحديث التجريبي وأنها تشير إلى كروية الأرض وذلك أن في الكلام حذف مضاف وهذا أمر شائع في كلام البلغاء، والمعنى أن الأرض خلقت على شكل قرن الثور
    "The view of these hadith according to its apparent proportionality with what is established in knowledge of examining hadith, and it only indicates to the spherical earth and that in words were deleted and added, and this matter is common in the words of the eloquent, and the meaning that the early is created upon a form of the horns of the bulls". And this Tafsir is done by Hubbah al-Din al-Shahristani (d. 1386) in his al-Haynah  Fourth Group: That these narrations there is no choice but do it ta'wil (interpretation) from the intangible interpretation and according to the sciences of `aql and uncovering (al-Kashfiyyah). Of this group is. Mulla Sadra in his Sharh Asma al-Husna, Ahmad b. Zayn al-Din al-Ahsa'i (d. 1241), and Mulla `Ali al-Nuri at the end of his book he does a commentary on the hadith in a reply to Ahmad al-Ahsa'i  (salam)
  2. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Height Of Abbas Ibn Ali   
    (salam)
    (bismillah)
    I have found the saying of al-`Abbaas' feet dragging on the ground. This is not in any Shee`ah book, it is in a book by a Zaydi scholar Abu al-Faraj al-Isfahani's (d. 356) Maqaatil al-Taalibeen, pg. 56, (chapter on al-`Abbaas b. `Alee b. Abee Taalib). Abu al-Faraj uses purely Sunni chains in this book.
    Well, in the section where he mentions the feet dragging, there is no chain, except that he mentions a companion of al-Baaqir (as) and al-Saadiq (as). His name is al-Kumayt b. Zayd. He has said this after narrating a poem about him.
    وكان العباس رجلا وسيما جميلا يركب الفرس المطهم ورجلاه تخطان في الأرض وكان يقال له . قمر بني هاشم . وكان لواء الحسين بن علي " ع " معه يوم قتل
    "And al-`Abbas was a handsome and beautiful man, he would mount the beautiful horse and his feet would exceed (dragging) on the earth. And he was called: 'Qamr Bani Haashim. And he was the flag bearer of al-Hussayn b. `Alee (as) with him on the Day of the Murder"
    Source:
    Abu al-Faraj al-Isfahani, Maqaatil al-Taalibeen, pg. 56
    It is impossible to say that al-Kumayt b. Zayd al-Asadi knew how al-`Abbaas b. `Alee b. Abee Taalib looked like. According to Mu`jam al-Shu`araa', al-Kumayt b. Zayd was born in the year 60 and died in the year 126. So he lived from 60-126. Also, al-Dhahabi has said that he has died between the years 121-130 in hisTaareekh al-Islaam. al-Khoei says in his Mu`jam Rijaal al-Hadeeth, that he died during the life of Imaam al-Saadiq (as).
    So how is al-Kumayt saying how al-`Abbaas looks, when he was only a 1 year old when Karbala' happened. Also, there is a gap between Abu al-Faraj al-Isfahani (d. 356) and al-Kumayt b. Ziyaad (b. 60 - d. 126).
    (salam)
  3. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Height Of Abbas Ibn Ali   
    (salam)
    (bismillah)
    Not only is it Da`eef (Weak), but this is illogical. There is a video of Shaq, who is 7'1", riding a normal size horse, and you will see a gap of at least 3 feet between his feet and the ground on each side. To say that `Abbas' feet was "touching" or "dragging" on the ground is impossible, unless you are willing to say he was 10 feet tall, which would be a weakness on the battlefield.
    (salam)
  4. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Zanjeer Zani Absolute Haram Or Conditionally Haram   
    (salam)
    (bismillah)
     
     
    A recent question to al-Sistani about his position on Tatbir and the response was that anyone claiming that he believes it is haram or halal has not expressed his opinion.
       أنا من مقلدي سماحة السيد علي السيستاني حفظه الله وفي الآونه الأخيره سمعنا أن سماحة السيد أصدر حكما بتحريم التطبير ، فهل هذا صحيح ؟بسمه تعالى لقد أكد سماحة السيد دام ظله مراراً وتكراراً وأمام مجاميع مختلفة من الزوار أنه ـ رعاية لبعض المصالح ـ لا يبدي رأياً حول التطبير لا تحليلاً و لا تحريماً ، فما ينسب إليه دام ظله أحياناً من التحليل أو التحريم لا يعبّر عن موقفه.مكتب السيد السيستاني في النجف الأشرف - أجوبة المسائل الشرعية1 / ذي الحجة / 1434هـ Question: I am a Muqallid of al-Sayyid `Ali al-Sistani, may Allah protect him and in his later time, We have heard that his eminence al-Sayyid has issued a ruling for the prohibition of Tatbir, is this correct (sahih)? Answer:In His, Most High, Name,His Eminence al-Sayyid has time and time again emphasized in front of different gatherings of the Zuwaars (visitors),  he does not express his opinion about Tatbir, not for its permissibility, nor for its prohibition, so whoever attributes to him ( دام ظله) at times from its permissibility or its prohibition, do not express his viewpoint Office of al-Sayyid al-Sistani in Najaf al-Ashraf - Answer to Shari'ah Questions1st of Dhu'l Hijjah, 1434 
    Source: http://www.alalbayt.org.lb/Web/FAQ.aspx?fid=288&language=ar&id=1&letter=
     
     
    Haashim al-Haashimi, one of the most prominent students of al-Sistani, who has written a book called Ikhtilaaf al-Hadeeth which is notes from the dars al-Khaarij lectures of al-Sistani. He was asked the view of al-Sistani, he says the lack of fatwa from him regarding tatbir, is not proof on his view of it being impermissible(1). He also says that since there is lack of fatwa from him, then it is necessary for the muqallid to take it as Ihtiyaat al-Waajib (2) which means to see other scholars viewpoints such as al-Wahid al-Khurasani  who says that it ismustahabb to do it(3). Hashim al-Haashimi answer has confirmed the above answer that there is no viewpoint from al-Sistani regarding Tatbir.
     
     
    (1) أما عدم إصدار الفتوى بالجواز فلا يكون دليلا على التحريم لأن التحريم عبارة عن فتوى بعدم الجواز، ولا يمكن أن يكون عدم الإفتاء دليلا على الفتوى بعدم الجواز
    (2)  ومع عدم صدور تلك الفتوى فاللازم على مقلده الاحتياط بالاجتناب
    (3) ومن الواضح أن كبار الفقهاء الأحياء كالشيخ الوحيد الخراساني يقولون باستحباب التطبير أو جوازه
     
    Source: http://webcache.goog...n&ct=clnk&gl=us
      
    (salam)
  5. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Al-Sistani's On Insulting The Wives And Companions   
    (Salam)
    (Bismillah)
    Well this fatwa is interesting because it essentially mirrors what al-Khamenei has said.
    (Salam)
  6. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Al-Sistani's On Insulting The Wives And Companions   
    (salam)
    (bismillah)
     
    I came across this fatwa by al-Sistani that has been recently given. I found it interesting.
     
    Sunday, October 13, 2013835 MasonDearborn, MI 48124United StatesSee map: Google MapsQuestion No. 100644
    The subject of the question: Insulting the companions and wives of the prophet (s.a.w.a.)
    ---------------------------------------------
    The Question:
    as-Salamu Alykum wa rahmatu Allah wa barakatuhu,
    A video clip has been seen several times on social network web sites showing a congregation during the martyrdom of al-Imam al-Jawad (a.s.). This group of people from the area known as al-A'dhamiyyah are shown shouting out insults upon 'Omar, A’isha, and others. Is this type of behavior condemned by the supreme religious authority, especially since it involves the insult of religious figures of our brothers of the Sunni school of thought, and it could potentially fuel unrest amongst the people of Iraq and jeopardize peace?
     
    The Answer:
    In The Name of Allah, The Beneficent, The Merciful
    This type of behavior is condemned, strongly denounced and contrary to the commands of the Imams of the Holy Household of the Prophet (s.a.w.a.) to their followers. Allah is The Guide.
     
    The Office of Ayatullah Sayyid al-Sistani
    The Holy City of Najaf
    12/2/1434

     
    Source: https://secure.imam-us.org/fatwa/companions?utm_source=Sayyid+Sistani%27s+fatwa+about+the+Prophet%27s+%28s.a.w.a.%29+companions&utm_campaign=Sistani+Companion+Sahabah&utm_medium=email
     
     
    (salam)
  7. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in What Is The Ruling For Apostasy?   
    (salam)
    (bismillah)
    I never said I know better than Mansour Leghaei, the way you phrased it it seemed as if he was talking about those who rebel against an Islamic state. There is two different Islamic rulings and terms for it.
    Although, Mansour Leghaei's attempt to make akhbaaris look idiotic and illogical is very sad. I am talking about how he discusses akhbaaris in his Usool al-Hadeeth book. (i.e. Isma'eel bin Ja`far's name has to be written on the kafan). I have already proven that akhbaaris say it can be the name of the deceased, not Ismaa`eel bin Ja`far's name only.
    Now, Tehrani's answer is you can only kill an apostate if he attempts to spreads his kufr. I would like to see the hadeeth he uses to back that up.
    (salam)
  8. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Ta'awiz - A Bida'a Or Worse Shirk?   
    (bismillah)
    (salam)
    After some more research through our various books of aHaadeeth, we do have more hadeeth on amulets. Now there are two words in the books of aHaadeeth that means "amulet". The first word is ÇáÊÚæíÐ (Al-Ta'weedh) and the second word is ÇáÊãÇÆã (Al-Tamaa-im).
    I have given references to various aHaadeeth that pertain to the word Al-Ta'weedh. Now, here are the references that pertain to the word Al-Tamaa-im.


    æó Úóäú (ÃóÍúãóÏó Èúäö ãõÍóãóøÏò Úóäú ãõÍóãóøÏö Èúäö ãõÓúáöãò) ÞóÇáó ÓóÃóáúÊõ ÃóÈóÇ ÌóÚúÝóÑò Ú Ãó äóÊóÚóæóøÐõ ÈöÔóíúþÁò ãöäú åóÐöåö ÇáÑõøÞóì ÞóÇáó áóÇ ÅöáóøÇ ãöäó ÇáúÞõÑúÂäö Åöäóø ÚóáöíøÇð Ú ßóÇäó íóÞõæáõ Åöäóø ßóËöíÑÇð ãöäó ÇáÑõøÞóì æó ÇáÊóøãóÇÆöãö ãöäó ÇáúÅöÔúÑóÇßþ
    þ
    Partial Rough Translation:A guy asked about charms (al-ruqya). Muhammad Al-Baaqir (as) said: No, except from the Qur'aan. Verily, Ali (as) said: Verily, most of the charms (al-ruqya) and amulets (Al-Tamaa-im) are traps/shirk.


    Source:
    Al-Husayn ibn BisTaam, Tibb Al-A'immah, pg. 48
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 6, pg. 237, hadeeth # 7824
    Al-Majlisi, Bihaar Al-Anwaar, vol. 92, pg. 5, ch. 54, hadeeth # 3



    æó Úóäú ÌóÚúÝóÑö Èúäö ÚóÈúÏö Çááóøåö Èúäö ãóíúãõæäò ÇáÓóøÚúÏöíöø Úóäö ÇáäóøÖúÑö Èúäö ÓõæóíúÏò Úóäö ÇáúÞóÇÓöãö ÞóÇáó ÞóÇáó ÃóÈõæ ÚóÈúÏö Çááóøåö Ú Åöäóø ßóËöíÑÇð ãöäó ÇáÊóøãóÇÆöãö ÔöÑúßþ

    Translation: Verily, Most of the Al-Tamaa-im (amulets) are shirk


    Source:
    Al-Husayn ibn BisTaam (b. 4th Cent. AH), Tibb Al-A'immah, pg. 48
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 6, pg. 237, hadeeth # 7825
    Al-Majlisi, Bihaar Al-Anwaar, vol. 92, pg. 5, ch. 54, hadeeth # 4

    You can find more information about Al-Husayn ibn BisTaam from the Rijaal Books, specifically.


    Source:
    Al-Najashi, Rijaal, pg. 39, under person # 79
    Al-Khoei, Mu'jam Rijal Al-Hadeeth, vol. 5, pg. 201-202, under person # 3318



    æó Úóäú ÑóÓõæáö Çááóøåö Õ Ãóäóøåõ äóåóì Úóäö ÇáÊóøãóÇÆöãö æó ÇáÊõøæóáö ÝóÇáÊóøãóÇÆöãõ ãóÇ íõÚóáóøÞõ ãöäó ÇáúßõÊõÈö æó ÇáúÎõÑóÒö æó ÛóíúÑö Ðóáößó æó ÇáÊõøæóáõ ãóÇ ÊóÊóÍóÈóøÈõ Èöåö ÇáäöøÓóÇÁõ Åöáóì ÃóÒúæóÇÌöåöäóø ßóÇáúßöåóÇäóÉö æó ÃóÔúÈóÇåöåóÇ æó ÞóÇáó ÌóÚúÝóÑõ Èúäõ ãõÍóãóøÏò Ú æó áóÇ ÈóÃúÓó ÈöÊóÚúáöíÞö ãóÇ ßóÇäó ãöäó ÇáúÞõÑúÂ

    Rough Translation: A person asked about Al-Tamaa-im (amulet) that hangs. Imaam Ja'far As-Saadiq (as) said: No problem, as long as the thing hanging is from the Qur'aan


    Source:
    Nu'man ibn Muhammad Al-Tamimi (d. 363 AH), Da'aa-im Al-Islaam, vol. 2, pg. 142
    Al-Noori, Mustadark Al-Wasaa'il, vol. 4, pg. 317, hadeeth # 4774



    [æó Úóäú ÃóãöíÑö ÇáúãõÄúãöäöíäó Ú Ãóäóøåõ ßóÇäó íóÞõæáõ ßóËöíÑÇð ãöäó ÇáÑõøÞóì æó ÊóÚúáöíÞö ÇáÊóøãóÇÆöãö ÔõÚúÈóÉñ [ãöäó ÇáúÅöÔúÑóÇßöþ

    Rough Translation: Most of Al-Ruqya (charms) and hanging Al-Tamaa-im (amulets) that are collected are traps/shirk


    Source:
    Nu'man ibn Muhammad Al-Tamimi (d. 363 AH), Da'aa-im Al-Islaam, vol. 2, pg. 483
    Al-Noori, Mustadark Al-Wasaa'il, vol. 4, pg. 318, hadeeth # 4775
    Al-Noori, Mustadark Al-Wasaa'il, vol. 13, pg.110, hadeeth # 14917

    As you can see, the Prophet (SAWAS) and the Imaams (as) were explicit in saying that "Most/Many of the Al-Tamaa-im (amulets) are (considered) shirk". But our Prophet (SAWAS) and Imaams (as) made an exception only for ONE thing, and that is the Qur'aan.
    Now from the various aHaadeeth I have read on this, none of aHaadeeth allow for someone to wear Al-Ta'weedh / Al-Tamaa-im that is the words of the Prophet (SAWAS) or the Imaams (as) also known as Du'aa.
    From this, I take it that if Du'aa were permissible to be put in Al-Ta'weedh / Al-Tamaa-im, then our Prophet (SAWAS) or Imaams (as) would've specified it . It cannot be "inferred", it MUST be specifically said.
    If anyone can provide some aHaadeeth along with the book on where it says that it is permissible to have the the words of the Prophet (SAWAS) and Imaams (as).
    I hope this clarifies some information regarding Al-Ta'weedh / Al-Tamaa-im.
    (salam)
  9. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Ta'awiz - A Bida'a Or Worse Shirk?   
    (bismillah)
    (salam)
    The salafee school of thought constitutes Al-Ta'weedh as shirk, Because they derive there ruling from this hadeeth.
    Now some of the scholars have said that, what is meant by "wearing an amulet" it is talking about the Amulets that the people during the days of Jaahiliyyah used to wear such as sea shells etc, but not the Qur'aanic verse.
    Other scholars have said that it is not permissible to wear an amulet even if it contains the word of Allaah (SWT) and the Prophet (SAWAS).


    It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani (may Allaah be pleased with him) that some people came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he accepted the oath of allegiance from nine of them and not from one man. They said: O Messenger of Allaah, you accepted the allegiance of nine and not from one. He said: “He is wearing an amulet.” So he put his hand in (his garment) and broke it, then he accepted his oath of allegiance and said: “Whoever wears an amulet has associated others with Allaah (shirk).”


    Sources:


    Ahmad ibn Hanbal, Musnad, hadith # 16781
    - Shaykh al-Albaani, al-Silsilah al-Saheehah, hadith # 492, classed this hadeeth as SaHeeH.



    ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah never fulfil his wish and whoever wears a seashell, may Allaah never protect him from what he fears.”
    Sources:
    Ahmad ibn Hanbal, Musnad, hadith # 17440
    - This hadeeth was classed as hasan by al-Arna’oot in his commentary on al-Musnad.
    Now there is a hadeeth from one of the two great salafee scholars. Ibn Al-Qayyim (the other is Ibn Taymiyyah). In his book, he quotes a hadeeth from our 6th Imaam, Imaam Ja'far As-Saadiq (as) about this.


    It recorded that Ja’far as-Sadiq was asked about amulets of protection (ta’widh) and he said, “If it contains the Words of Allah or from the Messenger of Allah, then hang it (upon one’s person) and use it as a means for healing.”


    Source:
    Ibn Al-Qayyim, Zaad Al-Ma'ad, vol. 3, pg. 108
    Also another great Sunni scholar Ibn Hajar Asqalani has said.


    "…As for those amulets which contain formulas of dhikr, then there is no prohibition against them, for these are used to gain blessings and protection by the Divine Names and dhikr of Allah…”


    Source:
    Ibn Hajar Asqalani, FatH Al-Bari, vol. 6, pg. 142
    Narrated Abdullah ibn Mas'ud:
    Zaynab, the wife of Abdullah ibn Mas'ud, told that Abdullah said: I heard the Apostle of Allah (peace_be_upon_him) saying: ruqyas, amulets of protection, and love-spells are shirk (polytheism).
    I asked: Why do you say this? I swear by Allah, when my eye was discharging I used to go to so-and-so, the Jew, who applied a spell to me. When he applied the spell to me, it calmed down. Abdullah said:
    That was just the work of the Devil who was picking it with his hand, and when he uttered the spell on it, he desisted. All you need to do is to say as the Apostle of Allah (peace_be_upon_him) used to say: Remove the harm, O Lord of men, and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind.


    Source:
    Dawood, Sunan Abu Dawood, Book 28 (Kitab of Medicine), Hadith # 3874
    Ibn Majah, hadith # 3521
    Ahmed, Musnad, hadith # 3433
    Commentary on this Hadeeth:
    Al-Khattibi says about "amulets of protection" means.
    "As for amulets, those which are referred to in this hadith are only those which contain no Divine Names or Qur’anic Ayat or words of dhikr and du’a, which are hung on youth."
    Scholars vary about Amulet/Ruqyas:


    "…and it is permissible to use amulets (tamima) upon which these Names and Words are inscribed, whether the person is ill or healthy, or during menstruation or lochia, or to hang them upon an animal after placing them in a protective covering."
    Source:


    Ahmed Dardir, Sharh As-Sagheer, vol. 4, pg. 768 - 769


    “Imam Malik said, there is no blame in hanging written ruqyas which contain the Names of Allah upon the necks of the sick, to derive the healing blessings contained therein, so long as he does not intend by that to prevent the effects of the evil eye before they fall. If some effects of the evil eye have already befallen one, then it is permissible to employ ruqyas according to Imam Malik, and to hang written ones upon oneself.”
    Source:


    Ibn Abd Al-Barr, Tamheed, vol. 17, pg. 161
    What the salafee school of thought says is that, since there are so many different opinions on amulets and ruqyas if they contain Qur'aanic verses. They go with the generalness of the hadeeth that forbids amulets, because if it was permissible in the case of Qur'aan and Du'aa then they Prophet (SAWAS) would've said that in the hadeeth, but there isn't a hadeeth in which he says that, that is classes as SaHeeH by the scholars. (I don't blame them for taking that ruling, they are following the general hadeeth, and since there is not exception to it in their books they don't allow it)
    Salafee Viewpoint:
    Standing Committee:


    The scholars are agreed that it is haraam to wear amulets if they contain anything other than Qur’aan, but they differed concerning those which do contain Qur’aan. Some of them said that wearing these is permitted, and others said that it is not permitted. The view that it is not permitted is more likely to be correct because of the general meaning of the ahaadeeth, and in order to prevent means of shirk.



    Scholar Who are part of the committee: Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
    Source:
    Fataawa al-Lajnah al-Daa’imah, 1/212

    Shaykh al-Albaani says relatively the same thing and can be found in his book, Silsilat al-Ahaadeeth al-Saheehah, vol. 1, pg. 890, hadeeth # 492
  10. Like
    Nader Zaveri got a reaction from AmirioTheMuzzy in Ta'awiz - A Bida'a Or Worse Shirk?   
    (bismillah)
    (salam)
    Here are some of the hadeeth that I have found about Al-Ta'weedh. What we must remember is the Al-Ta'weedh is NOT curing you or protecting you, Allaah (SWT) is the one who cures and protects. It is by Allaah (SWT) permission everything happens.


    [4]مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الْحَائِضِ فَقَالَ نَعَمْ إِذَا كَانَ فِي جِلْدٍ أَوْ فِضَّةٍ أَوْ قَصَبَةِ حَدِيدٍ

    Partial Rough Translation: He asked (Imaam Ja'afar As-Saadiq (as)): Can a menstruating woman wear a Al-Ta'weedh (amulet) that hangs? Yes, there is no problem. As long as you cover it in skin, or metal...
    Sources:

    Al-Kulayni, Al-Kaafi, vol. 3, pg. 106, under the chapter "Women who are Al-Haa'id and Al-Nifaas Reading the Qur'aan", hadith #4
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 2, pg. 342, hadeeth # 2315
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 3, pg. 511, hadeeth # 4318
    Al-Majlisi, Bihaar Al-Anwaar, vol. 63, pg. 537, hadeeth # 37

    Grading:

    Al-Majlisi said "Majhool Kal-SaHeeH"
    - Mir'aat Al-'Uqool, vol. 13, pg. 251

    Al Bahboodee said "SaHeeH"
    - SaHeeH Al-Kaafi, vol. 1, pg. 222


    [5] عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الْحَائِضِ قَالَ نَعَمْ لَا بَأْسَ قَالَ وَ قَالَ تَقْرَؤُهُ وَ تَكْتُبُهُ وَ لَا تُصِيبُهُ يَدُهَا
    وَ رُوِيَ أَنَّهَا لَا تَكْتُبُ الْقُرْآن
    Partial Rough Translation: He asked (Imaam Ja'far As-Saadiq (as)): Can a menstruating women wear Al-Ta'weedh that hangs? He (as) said: Yes, there is no problem....
    Sources:

    Al-Kulayni, Al-Kaafi, vol. 3, pg. 106, under the chapter "Women who are Al-Haa'id and Al-Nifaas Reading the Qur'aan", hadith #5
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 2, pg. 342, Chapter # 37, hadeeth # 2313
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 2, pg. 342, Chapter # 37, hadeeth # 2314

    Grading:

    Al-Majlisi said "Hasan And the last part mursal"
    - Mir'aat Al-'Uqool, vol. 13, pg. 251
    The part he is saying that is mursal is وَ رُوِيَ أَنَّهَا لَا تَكْتُبُ الْقُرْآن

    Al Bahboodee said "SaHeeH"
    - SaHeeH Al-Kaafi, vol. 1, pg. 222




    98- الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ دَاوُدَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الْحَائِضِ قَالَ لَا بَأْسَ وَ قَالَ تَقْرَأُهُ وَ تَكْتُبُهُ وَ لَا تَمَسُّهُ

    Partial Rough Translation: He asked (Imaam Ja'far As-Saadiq (as)): Can a menstruating women wear Al-Ta'weedh that hangs? He (as) said: There is no problem....
    Source:

    Shaykh Toosi, Al-Tadheeb Al-Ahkaam, vol. 1, pg. 183, hadeeth # 98
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 2, pg. 343, Chapter # 37, hadeeth # 2316

    My Grading:
    This hadeeth is Da'eef due to that fact that it is mursal.
    The isnaad has عَنْ دَاوُدَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ, It says "From a man", This automatically makes the hadeeth Da'eef, because there is a missing link in chain. That person isn't specified so we do not know if he is Thiqah (trustworthy) or Da'eef (weak).


    جعفر عن أبيه أن عليا ع سئل عن التعويذ يعلق على الصبيان فقال علقوا ما شئتم إذا كان فيه ذكر الل

    Partial Rough Translation: Imaam Ja'far As-Saadiq (as) from his father that Imaam Ali (as) was asked about a Al-Subyaan (youth or boy) wearing Al-Ta'weedh that hangs
    Sources:

    Al-Himyaari (Abdullaah ibn Ja'far), Qurb Al-Isnaad, pg. 52
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 6, pg. 239, Chapter # 41, hadeeth # 7832
    Al-Majlisi, Bihaar Al-Anwaar, vol. 91, pg. 192, Chapter # 32, hadeeth # 2



    شعيب بن زريق قال حدثنا فضالة و القاسم جميعا عن أبان بن عثمان عن عبد الرحمن بن أبي عبد الله و هو ابن سالم قال سألت أبا عبد الله ع عن المريض هل يعلق عليه شي‏ء من القرآن أو التعويذ قال لا بأس قلت ربما أصابتنا الجنابة قال إن المؤمن ليس بنجس و لكن المرأة لا تلبسه إذا لم تكن في أديم و أما الرجل و الصبي فلا بأس

    Partial Rough Translation: Is there anything that I can hang from Al-Qur'aan or Al-Ta'weedh? He said: There is no problem......
    Sources:

    Al-Husayn ibn BisTaam, Tibb Al-A'immah, pg. 49
    Al-Aamili, Wasaa'il Al-Shee'ah, vol. 6, pg. 238, Chapter # 41, hadeeth # 7830
    Al-Majlisi, Bihaar Al-Anwaar, vol. 92, pg. 5, Chapter # 54, hadeeth # 9

    Enjoy! I hope this answers your question about it.
    (salam)
  11. Like
    Nader Zaveri got a reaction from Husayni in Challenge To Debate Sheikh Asrar Rashid Accepted.   
    I believe one should not engage in debates with the opposite sect unless he has these characteristics:
    1.) He must come with a sincere intention when looking at what happened in Islamic history
    2.) He must know Arabic really well. Nahw, Sarf, Balaaghah
    3.) He must know the Sunni hadith and their historical corpus really well. 
    4.) He must know the Sunni hadith science very well and is well acquainted with the books of Jarh wa Ta`deel. And must know the rulings of scholars for a particular hadith. 
    5.) He must know our Shia hadith corpus very well. (If the debater is assuming it is going to be another al-Muraja'at or Peshawar Nights, he is sadly mistaken, the Sunnis have gone on the offensive now)
    6.) He must know the Shi`a Hadith science very well, and can look at the chain of a hadith and determine its authenticity on the spot (if he was not expecting that source to be taken out). This includes knowing the Rijal books, and being fully aware of the latest debates on narrators. 
     
    I have not seen anyone who is a known Shi`a English or Arabic speaker who meets all these characteristics, especially, characteristics # 1, 4, 5, and 6. If these are not all met, it will be long day for whoever is debating, regardless of the subject of the debate.
     
    Wallaahu A`lim
     

     
  12. Like
    Nader Zaveri got a reaction from Intellectual Resistance in Challenge To Debate Sheikh Asrar Rashid Accepted.   
    I believe one should not engage in debates with the opposite sect unless he has these characteristics:
    1.) He must come with a sincere intention when looking at what happened in Islamic history
    2.) He must know Arabic really well. Nahw, Sarf, Balaaghah
    3.) He must know the Sunni hadith and their historical corpus really well. 
    4.) He must know the Sunni hadith science very well and is well acquainted with the books of Jarh wa Ta`deel. And must know the rulings of scholars for a particular hadith. 
    5.) He must know our Shia hadith corpus very well. (If the debater is assuming it is going to be another al-Muraja'at or Peshawar Nights, he is sadly mistaken, the Sunnis have gone on the offensive now)
    6.) He must know the Shi`a Hadith science very well, and can look at the chain of a hadith and determine its authenticity on the spot (if he was not expecting that source to be taken out). This includes knowing the Rijal books, and being fully aware of the latest debates on narrators. 
     
    I have not seen anyone who is a known Shi`a English or Arabic speaker who meets all these characteristics, especially, characteristics # 1, 4, 5, and 6. If these are not all met, it will be long day for whoever is debating, regardless of the subject of the debate.
     
    Wallaahu A`lim
     

     
  13. Like
    Nader Zaveri got a reaction from Intellectual Resistance in Sun Comimg Back For Imam Ali   
    (salam)
    (bismillah)
    al-Majlisi compiled all the hadeeth regarding the returning of the sun as one of the miracles of Imam `Ale (as). Please refer to al-Majlisi's Bihaar al-Anwaar, vol. 41, ch. 109 - Returning the Sun for him, pg 166-191.
    `Aasif al-Muhsini, who has graded every hadeeth in Bihaar al-Anwaar, in his Mashra`ah Bihaar al-Anwaar, he doesn't reject this miracle, but he says the details of these events contradict each other, the reasons for him returning the sun contradict each other, also the number of times the sun returned for Imaam `Alee (as) differs. (See: `Aasif al-Muhsini, Mashra`ah Bihaar al-Anwaar, 2 vols., (Beirut: Mu’assasah al-`Ārif lil-Maṭbū`āt, 2nd, 1426/2005), vol. 2, pg. 121-122).
    By looking at all the chains in the chapter, I do not find any chains that have a Authentic sanad. And Allaah Knows Best.
    (salam)
  14. Like
    Nader Zaveri got a reaction from Abeel_Ali_Muhammad in Turning The Head At The End Of Salat   
    (salam)
    (bismillah)
    Yes, turning the head is from the Sunnah of the Prophet (pbuh). The Shee`ah scholars say do not turn the head too much, though.
    I gave relevant hadeeth to this topic in this blog post. Click here: http://www.revivingalislam.com/2010/07/three-takbeers-to-end-your-salaah-bidah.html
    (salam)
  15. Like
    Nader Zaveri got a reaction from Najeeb01 in Turning The Head At The End Of Salat   
    (salam)
    (bismillah)
    Yes, turning the head is from the Sunnah of the Prophet (pbuh). The Shee`ah scholars say do not turn the head too much, though.
    I gave relevant hadeeth to this topic in this blog post. Click here: http://www.revivingalislam.com/2010/07/three-takbeers-to-end-your-salaah-bidah.html
    (salam)
  16. Like
    Nader Zaveri got a reaction from just a muslim in Don't Teach Your Women?   
    (salam)
    (bismillah)
    This hadeeth can be seen in Sunnis books. But the Sunni viewpoint of this hadeeth is that it is mawDoo` (Fabricated).
    لا تسكنوهن الغرف ، ولا تعلموهن الكتابة ، وعلموهن المغزل وسورة النور

    Source:
    Al-Haakim, Mustadarak, vol. 2, pg. 396
    Al-Haythamee, Majma` Al-Zawaa'id, vol. 4, pg. 93
    Al-Bayhaqee, Sunan Al-Bayhaqee, vol. 2, pg. 477
    Grading:
    Al-Bayhaqee said the Isnad is Munkar
    Al-Albaani has discussed this hadeeth and it's authenticity extensively in his book Silsalah aHaadeeth Al-Da`eefah wa Al-MawDoo`ah, vol. 5, pg. 30, hadeeth # 2017. He said the hadeeth is mawDoo` (Fabricated).
    (Taken from my personal copy of Al-Albaani's Silsalah aHaadeeth Al-Da`eefah wa Al-MawDoo`ah, vol. 5, pg. 30, hadeeth # 2017)

    (salam)
  17. Like
    Nader Zaveri got a reaction from Al Hadi in Sheikh Yaser Al Habib   
    (salam)
    (bismillah)
    This guys answers on his website is a joke and a half. He is so inconsistent even in his own answering of questions.
    Check out this question, Click here: http://alqatrah.org/en/question/index.php?id=18
    Now here is the narration he takes out that basically says you MUST change your name if your name was Abu Bakr, etc and then you have come to Shee`ah Islaam: (This will be considered Qiyaas, no doubt)


    “I visited Abu Abdullah (i.e. Imam Jafar al-Sadiq peace be upon him). He was standing by the head of Abu al-Hassan, Musa (peace be upon him) who was in the cradle. He began to play with him for a long time. I sat down until he had finished. Then I stood up before him. He told me: ‘Approach your master and greet him’.
    “I went near him and greeted him and he replied to me eloquently. Then he told me: ‘Go and change the name of your daughter which you gave her yesterday for it is a name which God dislikes.’ A daughter had been born to me and I had named her al-Humayra (i.e. Aisha). ‘Pay attention to the command which he gave you’ Abu Abdullah Jafar (peace be upon him) told me. So I changed her name.”
    Here is the arabic to the narration:
    æó Úóäö ÇáúÍõÓóíúäö Èúäö ãõÍóãóøÏò Úóäú ãõÚóáóøì Èúäö ãõÍóãóøÏò Úóäö ÇáúæóÔóøÇÁö Úóäú ãõÍóãóøÏö Èúäö ÓöäóÇäò Úóäú íóÚúÞõæÈó ÇáÓóøÑóøÇÌö ÞóÇáó ÏóÎóáúÊõ Úóáóì ÃóÈöí ÚóÈúÏö Çááóøåö Ú æó åõæó æóÇÞöÝñ Úóáóì ÑóÃúÓö ÃóÈöí ÇáúÍóÓóäö ãõæÓóì Ú æó åõæó Ýöí ÇáúãóåúÏö íõÓóÇÑõøåõ ØóæöíáðÇ ÝóÌóáóÓúÊõ ÍóÊóøì ÝóÑóÛó ÝóÞõãúÊõ Åöáóíúåö ÝóÞóÇáó ÇÏúäõ ãöäú ãóæúáóÇßó ÝóÓóáöøãú ÝóÏóäóæúÊõ (ãöäúåõ ÝóÓóáóøãúÊõ ÝóÑóÏóø Úóáóíóø ÈößóáóÇãò) ÝóÕöíÍò Ëõãóø ÞóÇáó áöí ÇÐúåóÈú ÝóÛóíöøÑö ÇÓúãó ÇÈúäóÊößó ÇáóøÊöí ÓóãóøíúÊóåóÇ ÃóãúÓö ÝóÅöäóøåõ ÇÓúãñ íõÈúÛöÖõåõ Çááóøåõ æó ßóÇäóÊú æõáöÏóÊú áöíó ÇÈúäóÉñ ÝóÓóãóøíúÊõåóÇ ÈöÇáúÍõãóíúÑóÇÁö ÝóÞóÇáó ÃóÈõæ ÚóÈúÏö Çááóøåö Ú ÇäúÊóåö Åöáóì ÃóãúÑöåö ÊóÑúÔõÏú ÝóÛóíóøÑúÊõ ÇÓúãóåóÇ

    Source:
    Al-Kulayni, Al-Kaafi, vol. 1, pg. 310, hadeeth # 11
    Grading:
    Al-Majlisi said this Hadeeth is Da`eef `ala Mashhoor (Famous Weak Hadeeth)
    --> Mir'aat Al-`Uqool, vol. 3, pg. 336
    I don't really care about the narration being Da`eef (weak). But look at this deceiving answer here. His translation of the hadeeth was decent, but after the name Al-Humayraa', he puts this (i.e. Aisha). To make it seem as if that is one of `Aa'ishah's names and that is why the Imaam (as) told the guy to change his daughter's name. Which is not the case.
    This guy is SO inconsistent in his own answering, he PROVES that Al-Humayraa' was not actually `Aa'ishah's name, but instead was a name with a bad connotation.
    Look at his answer here: http://alqatrah.org/en/question/index.php?id=59 (Did the Prophet call Aisha Humaira because she had rosy cheeks?)
    Now look at the definition he gives from Lisaan Al-`Arab and another dictionary to the TRUE meaning of the word Al-Humayraa':


    it was reported in Lisan al-Arab by ibn Manthour and Tahthib al-Lugha by al-Azhari: “the worst of women is ‘al-Suwayda al-Mimradh’, the woman whose skin has darkened due to constant health problems, and ‘al-Humaira al-Mihyadh’ (the women whose skin has changed colour due to constant menstrual bleeding”.
    And now look at the conclusion he came up with in the same answer.


    Therefore, Arabs used to rather call the woman who experiences constant menstrual bleeding ‘Humaira’; and due to the lack of absorbent materials at that time the dripped blood used to drench the woman’s body and thus the skin changes colour.
    So he admits that the name Al-Humayraa' that was given by `Arabs has a negative connotation for the women, and it is a very bad name to have.
    In conclusion, the REAL reason why our Imaam (as) asked the guy to change his daughter's name, Al-Humayraa', to something else, because of the fact that the name had a negative connotation and talks bad about the women. Which would be the REAL reason why the Imaam (as) asked the father to change her name. Not because it means, `Aa'ishah, since that wasn't one of the names she was called by.
    Not to mention, a lot of our Imaams children's name was named `Aa'ishah, so that'll make no sense. A lot of our companions of our Imaams had names such as Yazeed, Mu`aawiyah, `Umar, etc. And they were good companions as well, and our Imaam have never asked them to change their name.
    His attempts of changing Halaal into Haraam, thus making a bid`ah out of something needs to be exposed.
    (wasalam)
  18. Like
    Nader Zaveri got a reaction from shia farm girl in Grand Ayatollah Sheikh Al-fiyad On Ibn Arabi   
    (salam)
    (bismillah)
    Yes, it is true that al-Toosi was a 12'er Shee`ah by doctrine, but it is no denying that al-Toosi was a soofee or had heavy Soofee leaning. Just read his risaalah called Awsaf al-Ashraaf, which is full of Sufi mysticism.
    (salam)
  19. Like
    Nader Zaveri got a reaction from MohammadAli1993 in Kamal Haydari & Tahreef Of Quran   
    (salam)
    (bismillah)
    Where are you getting this list from? I'll answer this list for you.
     
    al-Kulayni:
    There isn't a statement from al-Kulayni that says that he believes in tahreef, sure, he might have incorporated narrations that may allude to tahreef in his al-Kaafi, but that is mere conjecture that he believes in the authenticity of those narrations or that he interpreted those narrations as tahreef. The very same narrations can be found in al-Sadooq's books, and we all know that al-Sadooq was anti-Tahreef.
     
     
    al-`Ayyashi:
    It is the same as above, there is no statement from al-`Ayyashi himself, just narrations that may allude to tahreef. Not to mention if you read the introduction of Tafsir al-`Ayyashi, you will realize that we cannot rely on this book as a way to accurately tell the view of al-`Ayyashi himself.
     
     
    al-Mufid:
    I am guessing you are getting a quote from a book that is dubiously attributed to al-Mufid, the authenticity of the book is heavily in question. My response to those who bring the statement from that book is twofold. First, the authenticity of such a book is highly questionable. Second, the book that is authentically attributed to al-Mufid is his Tasaheeh of al-Sadooq's `Itiqaadaat, and in his corrections of al-Sadooq's beliefs, he never "corrects" al-Sadooq on his opinion of anti-Tahreef. Instead, he critisizes his opinion if the Qur'an was revealed all at once in the beginning and then revealed throughout the 23 years. He never says that the belief of anti-Tahreef of al-Sadooq is wrong and that it goes against mutawaatir narrations (as you may know, al-Mufeed was big on mutawaatir narrations). Not to mention his two major students al-Murtada and al-Tusi both never believed in tahreef, and the former was the biggest proponent of mutawaatir hadith
     
     
    Hurr al-`Amili:
    This statement shows that Hurr al-`Amili was anti-Tahreef: إنّ من تتبّع الأخبار وتفحّص التواريخ والآثار علم ـ علماً قطعيّاً ـ بأنّ القرآن قد بلغ أعلى درجات التواتر ، وأنّ آلاف الصحابة كانوا يحفطونه ويتلونه ، وأنّه كان على عهد رسول الله عليه وآله وسلّم مجموعاً مؤلّفاً "If someone follows narrations, and examines history, the result is knowledge - definitive knowledge - that the Qur'an had reached the highest degree of tawaatur, And there were 1000s of companions that protected it and recited it, and that during the time of the Messenger of Allah it was collected and compiled"Source:Hurr al-`Amili, Fusool al-Muhimmah, pg. 166  (salam)
  20. Like
    Nader Zaveri got a reaction from The Straight Path in Kamal Haydari & Tahreef Of Quran   
    (salam)
    (bismillah)
    First off brother, the statement you just made shows your ignorance of Shia Islam, the only "classical scholars" on that list is al-Kulayni and al-Qummi, everybody else is medieval or later scholars. 
     
    I have already discussed in detail why those who affirm al-Kulayni and al-Qummi's belief in tahrif are wrong and they are merely speculating. That is their opinion on the matter, and their opinion is wrong. Just like Sunnis dismiss opinions of scholars because they are wrong, we too, can dismiss opinions of scholars if it is not backed by hard evidential proof.
     
    Regarding Nuri al-Tabarasi, it is the same case al-Kulayni and al-Qummi, there is no statement of him believing in tahrif, rather he is merely narrating hadith that may allude to tahrif.
     
    Regarding Hurr al-`Amili, I have already provided a quote that he denies tahrif, I do not care if a scholar affirms that he believes in it. I have provided you a statement directly from Hurr al-`Amili.
     
    The only person who you have left is al-Majlisi, which I have not denied his belief in tahrif, everybody else either is mere speculation or there are other statements from the same scholars that claim otherwise.
     
     
    Brother, the more and more I read your posts the more and more I am realizing that you do not know how to read and understand Arabic, rather you are simply copying and pasting the Arabic from a Sunni-made article who are cherry-picking the scholars statement. If you can truly understand Arabic as you are apparently trying to claim by Copying&Pasting lengthy articles then I have one request from you. Please provide a word-for-word translation of al-Fayd al-Kashani's introduction where he discusses tahreef and only provide a word for word translation of the part where he says he has "ishkaal" until he affirms that both al-Kulayni and al-Qummi affirm tahreef in their books (which is about a page of Arabic). If you do not do this or purposefully glance over this, then it will be proof that you are not understanding the Arabic of the articles you are copying and pasting and you are simply relying on the author and their understand of Arabic and Shia books.
     
    I ask this, because I know once you fully translate this then you'll realize that al-Fayd al-Kashani never believed in tahrif, which is why al-Nuri attacks al-Kashani for his lack of narrating the hadith of 17,000 verse (from al-Kafi), instead in the nuskh that al-Kashani relies upon from al-Kafi for his al-Wafi has 7,000 verses, instead of 17,000. This should be proof even more that he did not believe in tahrif.  
     
    (salam)
  21. Like
    Nader Zaveri got a reaction from Ali_Hussain in Validating Hadith Sources   
    (salam)
    (bismillah)
    How about if scholars on their websites give the ruling in the very beginning, and then after that they put the "daleel" to how they came to the conclusion. That way whoever just wants the ruling can be satisfied and move on, and the other people who care about the "method to his madness" of how he arrived at that conclusion can see for themselves.
    Outline of the Answer:

    Short Answer
    Qur'aanic Proof (if any)
    Hadeeth proof
    Scholarly opinion from the past
    I don't believe that is too hard to do. Not only will it satisfy everyone, but it will increase the love of aHaadeeth from the Ahl Al-Bayt (as). Another thing that this style of answering questions does is it answer many other questions that other people might have. That way the scholars aren't swamped with the same repetitive questions or follow up questions.
    (salam)
  22. Like
    Nader Zaveri got a reaction from Haydar Husayn in Ten Ashura Myths And Distortions   
    (salam)
    (bismillah)
    This is a common misconception. Mutahhari was not the first one to deny this marriage taking place or call it fabrication, rather this has been called a fabrication for a long time now. If you go through Agha Buzorg al-Tehrani's al-Dharee`ah 'ila Tasaaneef al-Shee`ah, he has given at least 5 books and authors that have denied this marriage.
    Mutahhari was the first one to make it into the English language, but in Farsi, Arabic and Urdu, this has been going on for over 100s of years.
    Also, one reason why this story of the marriage taking place became so popular was because al-Kaashifi's Rawdah al-Shuhadaa' was the first maqtal book originally authored in Farsi, this means he had complete control of the Persian speaking population.
    (salam)
  23. Like
    Nader Zaveri got a reaction from Ali_Hussain in Ten Ashura Myths And Distortions   
    (salam)
    (bismillah)
    This is a common misconception. Mutahhari was not the first one to deny this marriage taking place or call it fabrication, rather this has been called a fabrication for a long time now. If you go through Agha Buzorg al-Tehrani's al-Dharee`ah 'ila Tasaaneef al-Shee`ah, he has given at least 5 books and authors that have denied this marriage.
    Mutahhari was the first one to make it into the English language, but in Farsi, Arabic and Urdu, this has been going on for over 100s of years.
    Also, one reason why this story of the marriage taking place became so popular was because al-Kaashifi's Rawdah al-Shuhadaa' was the first maqtal book originally authored in Farsi, this means he had complete control of the Persian speaking population.
    (salam)
  24. Like
    Nader Zaveri got a reaction from Umar AlFarooq in Imam Ali(as) Praising Abu Bakr And Umar.   
    (salam)
    (bismillah)
    Here is the sanad of the hadeeth:
    قال المصنف: والمراد بالعدل الفريضة والصرف النافلة أخبرنا أبو البركات بن علي البزار نا أبو بكر الطريثيثي نا هبة الله بن الحسن الطبري نا عبيد الله بن محمد بن أحمد نا علي بن محمد بن أحمد بن يزيد الرياحي ثنا أبي ثنا الحسن بن عمارة عن المنهال بن عمرو عن سويد بن غفلة قال
    I have said that we need to look at it from the view of Sunnee standard because it will hold more weight when you are discussing with a Sunnee. Why will you use Shee'aah standards when looking at a Sunnee hadeeth and why would you want Sunnees to use their standards when looking at a hadeeth in Shee'ah Books? Doesn't make sense.
    Anyways, I have broken down the sanad, and this hadeeth even according to Sunnee standards is graded Da'eef
    The main person in question in the sanad is الحسن بن عمارة
    1.) Ibn Hajar has said his hadeeth are matrook (abandoned)

    Source:
    Ibn Hajar, Taghreeb Al-Tahdheeb, person # 1264
    2.) Ibn Jawzee (same author of the book where the hadeeth is in question) says this person is matrook also

    Source:
    Ibn Jawzee, Al-Du'afaa wa Matrookeen, person # 848
    3.) Al-Dhahabee says this person is Da'eef (Weak)

    Source:
    Al-Dhahabee, Al-Kaashif, person # 1051
    4.) Here is what Al-Dhahabee has said in his Meezaan Al-I'tidaal, under person # 1918

    Ahmad said he is matrook
    Ibn Ma'een said there is nothing in his hadeeth
    Al-Jawzjaanee said he is dropped
    Aboo Haatim, Muslim (author of SaheeH Muslim), Al-DaaraquTnee all said he is matrook
    So as you can see, this narration is considered Da'eef even by Sunnee standards.If anyone narrates this hadeeth to you, just mention the weakness in the sanad, and they will never try to use this as proof against you.
    I hope this helps!
    (salam)
  25. Like
    Nader Zaveri got a reaction from A true Sunni in Where Any Of The 12 Imams (a.s) Mother's Black?   
    (salam)
    (bismillah)
    This is wrong brother. The narration is wrong by the sanad and historically.
    I have talked about this specific story on my blog, click here.
    (salam)
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