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In the Name of God بسم الله


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Posts posted by siraatoaliyinhaqqun

  1. Salamalaikum

    Muhammad ibn al-Hassan ibn Ahmad ibn al-Walid - may God be pleased with him - narrated that Muhammad ibn al-Hassan al-Saffar quoted Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Khalid al-Barqy, on the authority of Al-Qasim ibn Muhammad al-Juwhary, on the authority of Ali ibn Abi Hamzih, on the authority of Abi Basir, “I asked Aba Abdullah as-Sadiq (as) about one who divorces (his wife), then returns to her and divorces her again. The Imam (as) said, ‘She will no longer be permissible for remarrying him until after she marries someone else.And a woman whose husband divorces for the third time, and she marries another man and gets divorced from him and re-marries her first husband; and gets divorced by him thrice and marries another man; gets divorced again and re-marries her first husband again and gets divorced thrice and gets married again, can never again re-marry with her first husband. And one can never marry with a women who has taken the oath of condemnation after she has taken it.”

  2. It doesn't make a lick of sense for an infallible Imam who by definition is guarded from Satan and ever mindful and obedient to God's will to say "So he (God's enemy) threw me down, though I had fled to Thee from small, ruinous sins and great, deadly works, until, when I had yielded to disobeying Thee"

    You can't just brush that off as the Imam lowering himself and being humble. Which is why I ask HOW you are supposed to read that, as the Imam saying HE has disobeyed God, or is the supplication merely GIVEN by the Imam for those who have disobeyed God to recite for themselves, but the Imam never recited such a thing for himself because he was never guilty of a sin and therefore had no need to ask for forgiveness for disobeyind any command from God?

    It's a simple question. One which I ask because I'm not sure if the Sahifa is necessarily supposed to reflect the Imam's own thoughts about himself or is just a book of du'a for us and nothing else. If what the Sahifa is saying is that such du'a as those which imply the supplicator has sinned were actually used by the Imam himself to ask forgiveness for HIS sins, then I can't accept that because the Imams don't sin, ever, nor do I think it makes any sense for the Imam to pretend as though he is a sinner when he knows for a fact that he is not and when he nothing to repent for as far as sins are concerned. Now, if the du'a in the Sahifa attributed to the Imam (as) are meant to simply be du'a he GAVE to the believers for THEM to use and are not necessarily the supplications he always made for himself, then there's no issue. Again, simple question: how do you read it.


    To me it is the imam a.s reciting for himself as well as teaching it to the momineen/muslimeen. It is very similar to the verse in Quran which talks about prophet asws's present and future sins being forgiven.

    The tafaseer(exegisis) talk about rasool Allah saww considering sins of his Shias as his sins and seeking Allah azwj's forgiveness and imams a.s being as infallible as the prophet saww practice his Sunna .

    Note: this shouldn't encourage people to sin.

    Ya Ali Madad

  3. (bismillah)



    "good arguments" So you use Islamophobic videos as evidence?


    Sunni sources:


    Abu Dawud in "Sunnan":

    2667 .Narrated Hamzah al-Aslami: The Apostle of Allah (peace_be_upon_him) appointed him commander over a detachment. He said: I went out along with it. He (the Prophet) said: If you find so-and-so, burn him with the fire. I then turned away, and he called me. So I returned to him, and he said: If you find so-and-so, kill him, and do not burn him, for no one punishes with fire except the Lord of the fire

    2669 .Narrated Abdullah ibn Mas'ud: We were with the Apostle of Allah (peace_be_upon_him) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Apostle of Allah (peace_be_upon_him) came and said: Who grieved this for its young ones? Return its young ones to it. He also saw an ant village that we had burnt. He asked: Who has burnt this? We replied: We. He said: It is not proper to punish with fire except the Lord of fire. 


    Sahih Bukhari 4.260:

    Narrated `Ikrima:Ali burnt some people and this news reached Ibn `Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet said, 'If somebody (a Muslim) discards his religion, kill him.'"


    According to authentic narration in Shia book, Ali burned people alive. 


    حدثني محمد بن قولويه، قال حدثني سعد بن عبد الله، قال حدثنا يعقوب بن يزيد و محمد بن عيسى، عن ابن أبي عمير، عن هشام بن سالم، قال : سمعت أبا عبد الله (عليه السلام) يقول و هو يحدث أصحابه بحديث عبد الله بن سبإ و ما ادعى من الربوبية في أمير المؤمنين علي بن أبي طالب، فقال إنه لما ادعى ذلك فيه استتابه أمير المؤمنين (عليه السلام) فأبى أن يتوب فأحرقه بالنار.

    Hishaam bin Salim, who said that he heard it from Imam Aboo `Abd Allaah (AS) when he told that `Abd Allaah bin Saba called (to people) the lordship/divinity of Imaam `Alee (AS). Upon that ‘Alee ordered him to repent, but he refused. Then Ali let him burn in fire."


    ·         Al-Kashee, Rijaal, pg. 107, hadeeth # 171 (http://www.revivingalislam.com/2010/07/abd-allaah-bin-saba.html)


    This is from a post by member Islamic salvation.

    The jhatt Punjabi

    حدثني الحسين بن الحسن بن بندار القمي، قال حدثني سعد بن عبد الله بن أبي خلف القمي، قال حدثنا أحمد بن محمد بن عيسى و عبد الله بن محمد بن عيسى و محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب عن صالح بن سهل، عن مسمع بن عبد الملك أبي سيار، عن رجل، عن أبي جعفر (عليه السلام) قال : إن عليا (عليه السلام) لما فرغ من قتال أهل البصرة أتاه سبعون رجلا من الزط فسلموا عليه و كلموه بلسانهم فرد عليهم بلسانهم، و قال لهم إني لست كما قلتم أنا عبد الله مخلوق، قال، فأبوا عليه و قالوا له أنت أنت هو، فقال لهم لئن لم ترجعوا عما قلتم في و تتوبوا إلى الله تعالى لأقتلنكم قال فأبوا أن يرجعوا و يتوبوا، فأمر أن تحفر لهم آبار فحفرت، ثم خرق بعضها إلى بعض ثم فرقهم فيها ثم طم رءوسها ثم ألهب النار في بئر منها ليس فيها أحد فدخل الدخان عليهم فماتوا


    175. Narrated to me al-Husayn b. al-Hasan b. Bundar al-Qummi who said: narrated to me Sa’d b. Abdallah b. Abi Khalaf al-Qummi who said: narrated to us Ahmad b. Muhammad b. Isa and Abdallah b. Muhammad b. Isa and Muhammad b. al-Husayn b. Abi al-Khattab from al-Hasan b. Mahbub from Salih b. Sahl from Misma b. Abd al-Malik Abi Sayyar from a man from Abi Ja’far عليه السلام who said: when Ali عليه السلام had finished fighting the people of Basra (in the Battle of the Camel), seventy man from the Zutt came to him and saluted him and spoke to him in their language, so he replied to them using their own language, and said to them: I am not as you say, I am a created slave of Allah, so they refused to accept this from him - and said: you are who you are/you are Him, so he said to them: if you do not return from what you have said about me and repent to Allah - the Exalted - I will kill you, so they refused to recant and repent, so he ordered that pits be dug for them, so they were dug, then he pierced a hole in between them (connected the pits via a narrow passage), then he divided them into them (the pits), then he covered their openings (the pits), then he kindled a fire in a pit among them in which there was no one, so the smoke entered upon them (through the connecting passage) and they all died.


    The Zutt (and Sayabija) are Jhats - people of Sindh from North West India, they were former slaves used by the Sasanians as cavalrymen, they defected to the Muslims in the conquest of Fars, they were subsequently stationed at the garrison of Basra, it is to be noted that forty of these Zutti men are said to have been guarding the Bayt al-Mal of Basra when it was attacked by the forces of Aisha, Talha and Zubayr who killed them all in their bid to cede control of it from Uthman b. Hunayf the governor of Ali over Basra. They also fought on the side of Ali against the same in the Battle of the Camel. The Hadith indicates that the death in this method was not by fire but rather suffocation by smoking, perhaps this explains the other controversial Hadith about the commander of the faithful using fire to kill

  4. (salam) brother, thank you for this thread. Its marvelous. I have a side comment though, in regards to one hadith:


    So Jesus said, "Moses [a], the prophet of Allah, commanded you to not fornicate, whereas I command you to not have thoughts of fornication in your mind, in addition to not fornicating. For one who has thoughts of fornication in his mind is like on who kindles a fire in a decorated house. The smoke ruins the decorations, even if the house does not burn."


    I know this is not the place for an analysis on the context of this hadith but because it is a word of Isa A.S., I would like to ask, some say it is okay to have sexual thoughts as long as you do not act upon it, but clearly our Prophet condemns this and commanded us not to. I have sent this type of question to najaf.org and they said the same, that it is okay. So if you may provide your thoughts on this thread or privately, I would appreciate it.




    Even if you think or intend fornication, your rizq is decreased according to a hadees that I read from imam sadiq a.S.

  5. Salamalaikum

    [1759] 1 ـ محمد بن يعقوب ، عن محمد بن يحيى ، عن محمد بن الحسين ، عن سليمان بن محمد الخثعمي ، عن إسحاق الطويل العطار ، عن أبي عبدالله ( عليه السلام ) قال : كان رسول الله ( صلى الله عليه وآله ) ينفق في الطيب أكثر ممّا ينفق في الطعام.

    1 – Muhammad b. Ya`qub from Muhammad b. Yahya from Muhammad b. al-Husayn from Sulayman b. Muhammad al-Khath`ami from Ishaq at-Tawil al-`Attar from Abu `Abdillah عليه السلام.  He said: The Messenger of Allah صلى الله عليه وآله used to spend more in perfume than what he would spend in food.

    [1760] 2 ـ وعن عدة من أصحابنا ، عن سهل بن زياد ، عن محمد بن عيسى ، عن زكريا المؤمن رفعه قال : ما أنفقت في الطيب فليس بسرف.

    2 – And from a number of our companions from Sahl b. Ziyad from Muhammad b. `Isa from Zakariyya al-Mu’min going up to him.  He said: What is spent in perfume is not extravagance.

    It's from the same website as the Op quoted. I apologise to adminis but my only intention is to expose a munafiq.

  6. I understand that the Imams (as) advised us not to glean into the essence of God else we become Zindiqs. Not that I attempt to in full zeal.

    However, in my many reading I got the sense that God does not think because thinking is what created beings do. He just say 'Be!'. I was made to understand that the Universe was created without any blueprint to start with! Perhaps He does use concepts like 'plan', 'see', 'hear' and so on merely to represent Himself in a manner that we understand His Magnificence.

    Likewise I notice the word 'ghadab' which means 'anger/wrath' mentioned like 22 times. Personally, I do not believe that he gets ANGRY LIKE HULK DOES at any particular event/instances. It is merely an expression of intense dislike which deserves punishment or chastisement like being heavily cursed of some sort.

    What I am getting at is that God is too Sublime to change state from one to another, yes? Else He will be like us too.

    I just like to think He is some kind of cool, wise dude—putting it in a 'human way'.


    To know Him, He created awliya and He considers their anger, happiness etc as His. I.e., their states Are His and they remain them and He remains He.

    Ya ali madad

  7. Ok then, don't dissociate yourself from Abu Bakr, Umar and Uthman anymore.

    "Narrated Muhammad bin Al-Hanafiya: I asked my father ('Ali bin Abi Talib), "Who are the best people after Allah's Apostle ?" He said, "Abu Bakr." I asked, "Who then?" He said, "Then 'Umar. " I was afraid he would say "Uthman, so I said, "Then you?" He said, "I am only an ordinary person."[ Sahih Bukhari, Volume 5, Book 57, Number 20, Book: Fada'il Ashab al-Nabi; Page 771, #3671 (Arabic version) ]

    Isn't that a sunni book.or are you making an argument for ilm e rijaal

  8. For people like you there is no cure for ignorance either. Ya Ali madad is purely shirk. Invoking Ali instead of Allah swt & covering up with such lame arguments that there is no consensus on the meaning of biddah. A terrible argument indeed.

    That's unwarranted. I suggest you ask for the meaning and definition of biddah rather than calling whatever you think is biddah.

    Its worth noting that there are atleast 10 opposing definitions by just Shia scholars in history.

    So accep that which ahlulbayth a.s called biddah as biddah or keep following your desires.

  9. (salam)


    Anaammar1 & Sayed Faridoon Taha: a person "ascends" to a Grand Ayatollah (since 1906) by the acknowledgement of their peers. Grand Ayatollahs and Ayatollahs in general frequently consult amongst themselves.

    Al-Najashi & DaBeast313:  :no:


    Allah (s.w.t.) alone is your only wali.


    I am surprised you saying that, Quran says Allah Azwj, rasool Allah saww and the ulil amr are wali and no tafseer in my knowledge that points to the fact that there is wali amr other than masoomeen a.s.

  10. Salamalaikum

    8 حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن أبيه محمد بن خالد باسناده يرفعه قال: قال رسول الله صلى الله عليه وآله: قسم العقل على ثلاثة أجزاء، فمن كانت فيه كمل عقله، ومن لم تكن فيه فلا عقل له: حسن المعرفة بالله عز وجل، وحسن الطاعة له، وحسن الصبر على أمره.

    Sheikh Sadooq said that his father - may God be pleased with him - narrated that Sa’ed ibn Abdullah quoted Ahmad ibn Aba Abdullah, on the authority of his father Muhammad ibn Khalid who linked it up through a chain of narrators to God’s Prophet (as) who said, “The intellect is divided into three parts. Whoever possesses all parts has perfected his intellect. Whoever doesn’t possess all parts has no intellect at all. These parts of intellect are having a good recognition of the Honorable the Exalted God, good obedience to God, and good recognition of His Orders.

    Seeking knowledge is an individual responsibility and understanding laws a part of aql. What can you say to people who say we can't understand hence taqleed

  11. Please guide me as i am new to al Kafi.

    I would like to ask about the meaning only of all hadis from Al-Kafi of Al-Kulayni beginning with 1st based on English translation by Muhammad Sarwar :

    H 1, Ch. 1, h 1



    Abu Ja'far Muhammad ibn Ya’qub has narrated from a number of our people of whom one is Muhammad ibn Yahya al-‘Attar who narrated from Ahmad ibn Muhammad from Hassan ibn Mahbub from 'Ala' ibn Razin from Muhammad ibn Muslim from abu Ja’far (a.s) who has said the following.

    " When Allah, God, created Intelligence He made it speak and then He said to it, ‘Come forward’. It came forward. He then said, "Go back." It went back.

    Then Allah said, "I swear by My honor and glory that I have not created any creature more beloved to Me than you. I will not perfect you in anyone except those whom I love. I, however, will command only you to do things and prohibit only you from doing certain things. I will grand blessings (rewards) to you only and will subject only you to punishments."



    Intelligence here i think come from the original Arabic word, 'aql. (correct me if i am wrong)

    1. Does intelligence here means a concrete things, i.e. has a body ? If not, what is the meaning of 'it came forward/went back' when Allah said to it, 'Come forward/Go back' ?

    2. What is the meaning 'I will not perfect you in anyone except those whom I love' ?

    3. Does Allah create Intelligence separately from human being ?

    If yes, how do they (intelligence and human being) come together ?

    If no, does it goes to no 1 above ?

    4. What is the signs/indications of Allah's most loving to intelligence ?


    Thank you.


    You will get your answer when you finish kitab Al aql. There are other detailed ahadees related to this matter.

    Ya ali madad

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