Muslim2010

Brother @Ashvazdanghe You may help it to explain as most material is in Persian like the link below: https://journals.ut.ac.ir/article_12845_e9c30b8c4e408ac42e050a3e9dc73fa7.pdf https://fa.wikipedia.org/wiki/%D8%AD%DA%A9%D9%85_%D8%A7%D8%B1%D8%B4%D8%A7%D8%AF%DB%8C_%D9%88_%D8%AD%DA%A9%D9%85_%D9%85%D9%88%D9%84%D9%88%DB%8C regards

I pray for the Re-appearance of Imam al Mahdi (عليه السلام). I also wait for the voice of hz Jibrael this Ramzan announcing the re- appearance of Imam of time. May Allah (سُبْحَانَهُ وَ تَعَالَى) hasten his coming out of occultation / ghabah. Ameen

3 - أحمد بن محمد، عن محمد بن الحسن، عن علي بن إسماعيل، عن صفوان بن يحيى، عن ابن مسكان، عن الحارث بن المغيرة، عن أبي عبدالله عليه السلام قال: سمعته يقول: قال رسول الله صلى الله عليه وآله: نحن في الامر والفهم والحلال والحرام نجري مجرى واحد، فأما رسول الله صلى الله عليه وآله وعلي عليه السلام فلهما فضلهما. H 728, Ch. 58, h 3 Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from Ali ibn Isma‘il from Safwan ibn Yahya from ibn Muskan from al-Harith ibn al-Mughirah who has narrated the following from Abu ‘Abdallah ((عليه السلام).). "We in the matters of commands, understanding, lawful and unlawful all are alike and the same. However, the Messenger of Allah and Ali ((عليه السلام).) have their own virtue and excellence." (AlKafi, Vol 1, Part 4, Ch 58) مجلسي حسن @Urwatul Wuthqa

We believe in the words of Qur'an that "We do not make any difference between any of his messenger" who are chosen representatives of Allah (سُبْحَانَهُ وَ تَعَالَى). Thus the concept of any difference between the chosen representatives is rejected by the Qur'an even they faced different circumstances to deliver the message of the Islam. If you think otherwise the burden lies on you not on me please. Listen I have asked the hadith for the fact that " As per your thought they have difference then I may like to see a hadith that only one of two grand sons of the Prophet Muahmamd saw is chief of the youth of paradise and the other is not to confirm this difference that they are not the same. In the absence of such hadith ie words of the Prophet saw (so far not presented by yourself) I do have right to reject all such conjectures that Imams have any difference and they are not the same by virtues. Just denying the evidences from Qur'an and hadith of the Prophet does not mean your conjectures are true principle. wasalam

Mursal ḥadīth (Arabic: حدیث مُرسَل) is a terminology in hadith sciences and diraya, referring to a hadith one or more transmitters of which are left out or omitted. There is a disagreement among scholars as to whether mursal hadiths are reliable. Some of them believe that all mursal hadiths are reliable, but many Shiite scholars believe in the unreliability of such hadiths, except in certain cases, such as the mursal hadiths of al-Mashayikh al-Thalatha (the Three Masters),the People of Consensus, al-Shaykh al-Saduq, al-Shaykh al-Tusi, and so on. http://en.wikishia.net/view/Mursal_Hadith

1. I quote the example of the Prophets who are all chosen representatives of Allah (سُبْحَانَهُ وَ تَعَالَى) delivering the same message of Islam and they played their role in the different circumstances.The Qur'an mentions the following verse for them: آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ Shakir The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers; We make no difference between any of His messengers; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course. (2:285) Thus it is clear evidence that we do not make any difference among chosen representatives. If some on thinks otherwise then he/ she violates this verse of Qur'an 2. The verse of purification and earlier mentions hadith are sufficient evidence that the virtues and characteristics of All Imams are the same however they have played the role according to their circumstances. As per your thought they have difference then I may like to see a hadith that only one of two grand sons of the Prophet Muahmamd saw is chief of the youth of paradise and the other is not to confirm this difference that they are not the same. Are both not covered under the scope of the verse of purification?

Hadith of the Prophet (صلى الله عليه وآله وسلم) for both Imam Hassan and Hussain AS: A man from Iraq asked him concerning the ruling of a Muhrim (a pilgrim in Ihram) killing a fly. He, Ibn Umar ((رضي الله عنه)), said: “The people of Iraq are asking about the killing of a fly while they have killed the son of the daughter of Allah’s Messenger ((صلى الله عليه وآله وسلم)) while the Prophet ((صلى الله عليه وآله وسلم)) has said: “They (I.e. Hasan and Hussain) are my two sweet basils in this world.” (Sahih al-Bukhari 3753) Ibn Hajar ((رضي الله عنه)) said: The meaning of this is that they are from what Allah has honored me with and bestowed upon me, because children exude scent as if they are from the aggregate of sweet basils. (Fath Al-Baree 10/427) Abu Sa’id Al-Khudri ((رضي الله عنه)) narrated thatAllah’s Messenger ((صلى الله عليه وآله وسلم)) said: “Al-Hasan and Al-Hussain are the leaders of the youth of Paradise.” (Jami` at-Tirmidhi: Vol. 1, Book 1, Hadith 143) A’isha reported that Allah’s Prophet ((صلى الله عليه وآله وسلم)) went out one morning wearing a striped cloak of the black camel’s hair that there came Hasan b. ‘Ali. He wrapped him under it, then came Hussain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came ‘Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying) (Sahih Muslim: 2424) The above hadith provide the evidence that there is no difference between them in the words of the Prophet Muhamamd (صلى الله عليه وآله وسلم).

Shia have proper Arabic statements narrated from Imams for Nikkah as quoted in last post. Sunnis do not have such statements in Arabic except just to say for acceptance of wife and husband (in local language).

In Shia Islam ‘Aqd’ is exchange of marital vows, an agreement between a man and a woman or their representatives; it is marriage proposal by the first party and its acceptance by the second party. Shia Islam requires proper specific Arabic formula to initiate the marriage. According to Shariah, the wife-to-be says, ‘An Kah’tu nafsaka a’lal mah’ril ma’loom’ “I have given away myself in Nikah to you, on the agreed Mahr.” Immediately, the man (bridegroom) says, ‘Qabiltun Nikaha’. “I have accepted the Nikah.” With these pronouncements, they become husband and wife. https://welcometoshiaislam.blogspot.com/2014/02/marriage-and-divorce-in-Shia-Islam.html https://www.al-Islam.org/Islamic-marriage-handbook-syed-athar-husayn-sh-Rizvi/components-ideal-Islamic-marriage#nikah-ceremony Sunni procedure: The Imam will ask the representative (1) if he gives consent to the bride’s (taking her complete name) marriage (2) to the groom (again taking the complete name) (3) for the stipulated amount of marriage payment (4) in the presence of the two witnesses. If the representative consents then the Imam turns to the groom and ask him if he accepts the bride (taking her name) in his marriage for the stipulated amount of marriage payment. The groom has to reply in complete terms such as, “I accept her in my marriage” or ” I have accepted her in my marriage” or “I do marry her.” It is preferable that he say this and not just “I do” or “I accept.” https://faizymca.wordpress.com/2014/11/13/nikah-in-Islamic-people-s-life/ Regards

The simple book about the life of 14 Infallible is 14 Sitray ie Chowda Sitarey. in Urdu language. The following links can be used for downloading it: http://www.ziyaraat.net/books/14Sitaray.pdf https://free-urdubook.blogspot.com/2018/05/14-sitaray.html https://shiamultimedia.com/urdubooks10.html

For action of Wives of the Prophet (صلى الله عليه وآله وسلم) Qur'an mentions the following: يَا نِسَاءَ النَّبِيِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا O wives of the Prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this is easy to Allah. (33:30) Translation by Shakir For the actions of Pure Ahl albayt AS the evidence comes from the following: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. (33:33) فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars. (3:61) The pure Ahl albayt (عليه السلام) of the Prophet Muhammad (صلى الله عليه وآله وسلم) are the reference standard for the truth else coming against them are only liars. This is mentioned in Qur'an to provide the confirmation of the matter of Adalat of Allah (سُبْحَانَهُ وَ تَعَالَى).

You may like to see the discussion about it. The following link provides it and it has been recently locked for further responses.

No answer to the question about evidence by hadith so far from kutub arbaa (that forms the basis of Shiite creed and practices) for recitation of third testimony supposedly in Tahsud during prayer. Except bla bla so sorry I feel for you brother because of your wondering in circles of conjectures. I think this is the time for closing this thread by Mods. @starlight @Abu Nur

There is no hadith for reciting the third testimony during the Tashud in prayer from kutub arbaa. Please do not mis quote the hadtih for it. Zalimeen are those who follow their vain desires not supported by authentic text of hadith from reliable kutub.. Imams hadith provided the necessary validity of tashud by two testimonies ie for Allah and the Prophet saww as mentioned in hadiths posted earlier. wasalam

OP is failed to recognize the fact about third testimony which no Shia denies. But there is not reliable hadith in Shia kutuba Arbaa to recite this testimony in Tashud during prayer. wasalam