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In the Name of God بسم الله

Aquib Rizvi

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About Aquib Rizvi

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  • Birthday 04/11/1990

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    Shi'a Islaam

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  1. Assalaamuleykum, Yes, it's true. I am quoting you hadeeth from our brother Qaim's Book (The Rise of the Qa'im) We do have hadeeth, which says Imam does meet his special supporters during in his major occultation.
  2. Assalaamualaykum, Alam, Taboot and Horses might not be wrong as we do not worship them, rather we just show our respect to them as it help us to commemorate the martyrdom of Imam Hussain(عليه السلام). But I believe, it can be extremely dangerous in long run or for our upcoming generations, this hadeeth led me to believe. And History do repeats 1 أبي (رحمه الله) قال حدثنا سعد بن عبد الله قال حدثنا أحمد بن محمد بن عيسى قال حدثني محمد بن خالد البرقي قال حدثني حماد بن عيسى عن حريز بن عبد الله السجستاني عن جعفر بن محمد (ع) في قول الله عز وجل و قالوا لا تذرن آلهتكم و لا تذرن ودا و لا سوطا و لا يغوث و يعوق و نسرا قال كانوا يعبدون الله عز و جلمات فقاوا فضج قومهم و شق ذلك عليهم ف أهلهم إبليس لعنه الله فقال لهم أتخذ لكم أصناما على صورهم فتنظرون إليهم و تأنسون بهم و تعبدون الله فأعد لهم أصناما على سبيل المثال فكانوا يعبدون الله عز وجل و ينظرون إلى تلك الأصنام فلما جاء الشتاء و الأمطار أدخلوا الأصنام البيوت فلم يزالوا يعبدون الله عز و جل حتى هلك ذلك القرن و نشأ أولادهم فقالوا إن آباءنا كانوا يعبدون هاو تو ذي سومر أوف ذي غودس أوف ذي غودس أوف ذي غود، My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Ibn Isa, from Muhammad Bin Khalid Al barqy, from Hamaad Bin Isa, from Hareyz Ibn Abdullah Al Sajastany, (It has been narrated) from Ja’far Bin Muhammad (عليه السلام) regarding the Words of Allah Mighty and Majestic [71:23] And they have said (to each other), 'Abandon not your gods: Abandon neither Wadd nor Suwa', neither Yaguth nor Ya'uq, nor Nasr. The Imam said: ‘They (the mentioned) used to be worshiping Allah Mighty and Majestic. They died. It was grievous upon their people, so Iblees came to them and said to them, ‘Take idols for yourselves upon their images, so that you can look towards them, and be cordial with them and you can (still) be worshiping Allah’. So he prepared idols for them upon their resemblances. So they used to be worshiping Allah Mighty and Majestic, and were looking towards those idols. So when the winter came upon them, and the rains, they entered the idols into their houses. So they did not stop worshiping Allah Mighty and Majestic until that generation died off, and their children grew up. So they (new generation) said, ‘Our fathers used to worship these, therefore worship them besides Allah Mighty and Majestic’. So these are the Words of Allah Blessed and High [71:23] Abandon neither Wadd nor Suwa – the Verse’. Source: Ilail as-Sharai by Shaykh Sadooq, Vol 1, Pg 3, Ch 3, H 1. Grading: Shaykh Asif Muhsini said hadeeth has "Mo'tabar Sanad" (Reliable Chain) in Masharat Behar al-Anwar, Vol 1, Pg 109.
  3. Wa aleykumsalaam, Such actions can be found in our narrations, read the following hadeeths. حدثني محمد بن الحسن قال حدثني محمد بن الحسن الصفار عن أحمد ابن أبي عبد الله البرقي قال حدثنا أبي عن محمد بن أبي عمير عن مرازم قال: قال أبو عبد الله عليه السلام قال إن رجلا أتى النبي صلى الله عليه وآله فقال يا رسول الله اني جعلت ثلث صلاتي لك فقال له خيرا فقال يا رسول الله اني جعلت نصف صلاتي لك فقال ذلك أفضل قال قد جعلت كل صلاتي لك قال إذا يكفيك الله ما أهمك من أمر دنياك وآخرتك فقال له رجل أصلحك الله كيف يجعل صلاته له؟ قال أبو عبد الله عليه السلام لا يسأل الله شيئا إلا بدأ بالصلاة على محمد وآل محمد. Narrated to us Muhammad bin Hassan who said, narrated to us Mohammed bin Hassan Al-Saffar from Ahmad ibn Abi Abdullah Al-Barqi who said, narrated to us my father from Muhammad bin Abi Umair from Marazim who said: Abu Abdullah (عليه السلام) said "A person came to the Messenger of Allah ((صلى الله عليه وآله وسلم).s.) and said, “I have dedicated my one-third prayer for you.” The Holy Prophet ((صلى الله عليه وآله وسلم).s.) said, “Goodness be for you.” The man said, “I have dedicated half of my prayer for you.” He replied, “You did a really good thing.” The man told him, “I have dedicated my whole prayer for you.” He replied, “Allah will fulfill all your desires of this world and the hereafter.” At that time, a person asked Imam Ja’far Sadiq ((عليه السلام).), “May Allah do good to you, how can a person dedicate his supplication to the Holy Prophet ((صلى الله عليه وآله وسلم).s.)?” Imam Ja’far Sadiq ((عليه السلام).) said, “Send salutation of Muhammad ((صلى الله عليه وآله وسلم).s.) and his progeny before asking for anything from Allah.” And in al-Kafi Shaykh Kulayni has narrated from Ali ibn Ibrahim who has narrated from his father from ibn Abu ‘Umayr from Murazim likewise. Source: Thawāb al-aʿmāl by Shaykh Saduq, Pg 157. al-Kafi by Shaykh Kuylani, Vol 2, Pg 493, H 12. Grading: Shaykh Ahmed al-Mahuzi said hadeeth has "Saheeh Sanad" (Authentic Chain) in his Thawāb al-aʿmāl, Vol 1, Pg 432. Allamah Majlisi said hadeeth is "Hasan kal-Saheeh" (Good like Authentic) in Mirat ul Uqool Vol 12, Pg 99. 4 ـ عدة من أصحابنا ، عن أحمد بن محمد بن خالد ، عن يحيى بن إبراهيم بن أبي البلاد ، عن أبيه ، عن علي بن المغيرة ، عن أبي الحسن عليه‌السلام قال قلت له إن أبي سأل جدك عن ختم القرآن في كل ليلة فقال له جدك كل ليلة فقال له في شهر رمضان فقال له جدك في شهر رمضان فقال له أبي نعم ما استطعت فكان أبي يختمه أربعين ختمة في شهر رمضان ثم ختمته بعد أبي فربما زدت وربما نقصت على قدر فراغي وشغلي ونشاطي وكسلي فإذا كان في يوم الفطر جعلت لرسول الله صلى‌الله‌عليه‌وآله ختمة ولعلي عليه‌السلام أخرى ولفاطمة عليها‌السلام أخرى ثم للأئمة عليهم‌السلام حتى انتهيت إليك فصيرت لك واحدة منذ صرت في هذا الحال فأي شيء لي بذلك قال لك بذلك أن تكون معهم يوم القيامة قلت الله أكبر فلي بذلك قال نعم ثلاث مرات. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Yahya ibn Ibrahim ibn Abu al-Balad from his father from Ali ibn (Abi) al- Mughirah who has said the following: “Once I asked Abu al-Hassan (عليه السلام), ‘My father once asked your grandfather about reading all of the Holy Qur'an in one night.’ ‘(Do you mean it to happen) every night?’ Your grandfather inquired. ‘Yes, in the month of Ramadan.’ My father replied. Your grandfather asked him, ‘In the month of Ramadan?’ My father said, ‘Yes, in the month of Ramadan if I could.’ My father would read the Holy Qur'an forty times in the whole month of Ramadan. After my father I would read the Holy Qur'an sometimes more and sometimes less than he did, as I would get a chance within my work, activities and laziness. On 'id day (after the month of Ramadan) I would assign the reward for reading the Holy Qur'an once for the Holy Prophet, one for Imam Ali, one for Al-Sayyidah Fatimah and one for each Imam until yourself and I assigned the reward for reciting the Holy Qur'an once for you from the time I am doing this. Will there be anything for me in this? The Imam said, ‘On the Day of Judgment, you will be with them.’ ‘Allah is greater than can be described, this much for me!’ I exclaimed. The Imam, recipient of divine supreme covenant, said three times, ‘Yes.’” Source: al-Kafi by Shaykh Kuylani, Vol 2, Pg 618, H 4. Wasā'il al-Shīʿa by Shaykh al-Hur al-Aamili, Vol 6, Pg 218, H 1. Grading: Allamah Majlisi said hadeeth is "Majhool Kal-Hasan" (Unknown like Good) in Mirat ul Uqool Vol 12, Pg 505. Allamah Majlisi-I said hadeeth is "Saheeh" (Authentic) in Rawdah al-Muttaqīn Vol 13, Pg 133. 4 - وعن محمد بن علي، عن يونس بن يعقوب، عن عبد الأعلى قال: أكلت مع أبي عبد الله عليه السلام فدعا واتي بدجاجة محشوة بخبيص (1) فقال أبو عبد الله عليه السلام: هذه أهديت لفاطمة، ثم قال: يا جارية ايتينا بطعامنا المعروف، فجاءت بثريد وخل وزيت. From him, from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abdul A’ala who said: ‘I ate with Abu Abdullah (عليه السلام), so he called (for the meal to be served), and they brought the stuffed chicken and Khabis (a sweet made of bread and dates). So Abu Abdullah said: ‘This, I dedicated (gifted) to Syeda Fatima’. Then he said: ‘O maid! Bring us (also) our well-known (regular) food’. So she came with porridge, vinegar and oil’. Source: Wasā'il al-Shīʿa by Shaykh al-Hur al-Aamili, Vol 25, Pg 47, H 4. 3 - وعنهم عن أحمد بن محمد، عن علي بن الريان رفعه قال: قلت لأبي عبد الله عليه السلام: لم كان رسول الله صلى الله عليه وآله يحب الذراع أكثر من حبه لأعضاء الشاة؟ فقال: إن آدم قرب قربانا عن الأنبياء من ذريته فسمى لكل نبي من ذريته عضوا وسمى لرسول الله صلى الله عليه وآله الذراع، فمن ثم كان رسول الله صلى الله عليه وآله يحبها ويشتهيها ويفضلها ورواه البرقي في (المحاسن) عن علي بن الريان والذي قبله عن جعفر بن محمد والذي قبلهما عن ابن فضال مثله محمد بن علي بن الحسين في (العلل) عن محمد بن الحسن، عن محمد بن يحيى، عن محمد بن أحمد، عن علي بن الريان عن عبيد الله الواسطي، عن واصل بن سليمان أو عن درست يرفعه إلى أبي عبد الله عليه السلام نحوه. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Rayyan in a marfu‘ manner who has said the following: “I once asked Abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Why did the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, like shoulder meat more than meat from other parts of a sheep? He (the Imam) said, ‘It is because Adam offered a sacrifice for Prophets of his offspring and he for everyone named a part. The shoulder was assigned to the Messenger of Allah. For this reason he liked it, desired and preferred over the other parts.’” Source: Wasā'il al-Shīʿa by Shaykh al-Hur al-Aamili, Vol 17, Pg 40, H 3.
  4. Assalaamualeykum, Here is one of the reason why men have beard according to Imams, quoting excerpts from long hadeeth: Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Abu Sa’id al-Hassan ibn Ali al- Ado’we quoted Ebad ibn Saheeb, on the authority of his father, on the authority of his grandfather, on the authority of Al-Rabi’a - the companion of al-Mansoor, from Ja’far Ibn Muhammad as-Sadiq (as): "..The Imam (MGB) asked (to an Indian doctor), ‘Why do men have beards?’ He said, ‘I do not know.’ Imam replied, 'Men have beards so that they may be distinguished from women'..." Source: al-Khisal by Sheikh al-Saduq, Vol , Pg 511, H 3.
  5. Wa aleykumsalaam, Yes it does, look at these two hadeeth جامع الأخبار: سأل أبو بصير أبا عبد الله عليه السلام: الرجل نائم هنا والمرأة النائمة يريان أنهما بمكة أو بمصر من الأمصار، أرواحهما خارج من أبدانهما؟ قال: لا يا أبا بصير، فإن الروح إذا فارقت البدن لم تعد إليه غير أنها بمنزلة عين الشمس هي مركبة في السماء في كبدها وشعاعها في الدنيا. In Jamia al-Akhbar: Abu Baseer asked Abu Abdullah (عليه السلام): The sleeping man here, and the sleeping woman both see visions. Further, they are at Mecca and at Egypt of regions [respectively], [so are] their souls outside of their bodies?” He said: “No, O Abu Baseer, so indeed if the soul separated from the body then it will not return to it. Yet it is at a [similar] standing to the Sun’s eye which is centralised in the sky’s center, while its rays are in the world/dunya.” [I.e. the soul is centralised in the body and stretches outwards]. Source: Behar al-Anwaar by Allamah Majlisi, Vol 58, Pg 43, H 17 الصدوق، عن أبيه، عن سعد بن عبد الله، عن أحمد وعبد الله ابني محمد بن عيسى، ومحمد بن الحسين، عن الحسن بن محبوب، عن محمد بن القاسم النوفلي قال قلت لأبي عبد الله الصادق (عليه السلام): المؤمن يرى الرؤيا فتكون كما رآها وربما رأى الرؤيا فلا تكون شيئا فقال: ان المؤمن إذا نام خرجت من روحه حركة ممدودة صاعدة إلى السماء فكلما رآه روح المؤمن في ملكوت السماء في موضع التقدير والتدبير فهو الحق وكلما رآه في الأرض فهو أضغاث أحلام فقلت له وتصعد روح المؤمن إلى السماء؟ قال: نعم قلت: حتى لا يبقى شيء في بدنه؟ فقال: لا لو خرجت كلها حتى لا يبقى منها شيء اذا لمات قلت فكيف تخرج؟ فقال: أما ترى الشمس في السماء في موضعها وضوؤها وشعاعها في الأرض فكذلك الروح أصلها في البدن وحركتها ممدودة Narrated from his father, from Saad bin Abdullah, from Ahmad and Abdullah ibne Mohammed bin Isa, And from Muhammad bin al-Hussein, from al-Hasan bin Mahbub, from Mohammed bin Qasim Nawfali who said: I said to Abu Abdullah al-Sadiq (عليه السلام): The believer sees the vision, then it [could be] as he saw, but perhaps he sees a vision, but it means nothing?” So he (عليه السلام) replied: “Verily if the believer rested, outstretched/elongated activity emerges from his soul to the Heaven. So whatever the believer’s soul sees in the Kingdom of Heaven about a matter of preordainment and planning then it is the truth. And whatever it sees regarding the Earth then it is a confused dream.” – then the questioner said: “Does the believer’s soul ascend into the heaven[I.e. completely]?” So he (عليه السلام) replied: “No. If all of it emerged until nothing remains from it then he(the person) has died”. So he asked: “So how does it emerge?” So he (عليه السلام) said: “As for you seeing the sun in the sky with its location, its illumination, and its rays at the Earth; then likewise the soul’s origin is in the body and its movement is outstretched/elongated”. Source: al-Aamali by Sheikh Sadooq, Pg 208, H 15
  6. Wa aleykumsalaam, We have hadeeth that says at time of death, Holy Prophet and Aimmah and whomsoever Allah wishes can appear before him. Ali ibn Ibrahim has narrated from Muhammad ‘Isa from Yunus from Khalid ibn ‘Umarah from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when a dying person loses the ability to speak, the Messenger of Allah comes to him along with whomever Allah wants. The Messenger of Allah sits near his right side and the other on his left side. The Messenger of Allah then says, ‘What you hoped for is in front of you, you are safe from that of which you were afraid.’ Then he opens for him a door to paradise saying, ‘This is your dwelling place in paradise. However, if you like I can send you back to the worldly life where you can have gold and silver.’ He will then say, ‘I do not want the worldly things...’ Source: al-Kafi by Sheikh Kulayni, Vol 3 Pg 129, H 2. And we also have hadeeth, that says deceased people do visit their family Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a believing deceased person visits his family. He observes such matters that he loves and what he dislikes is kept hidden from him. A deceased unbeliever person also visits his family but observes what he dislikes and things that he loves are kept hidden from him. Certain ones of these people visit his family every Friday and others visit proportionate to their deeds.” Source: al-Kafi by Sheikh Kulayni, Vol 3, Pg 230, H 1. Allamah Majlisi has graded this hadeeth as "Hasan" (Good) in Mirat ul Uqool, Vol 14, Pg 195. And lastly, we have hadeeth that says a person can talk or contact deceased person in dream A number of our people have narrated from Sahl ibn Ziy ad and Ali ibn Ibrahim has narrated from his father from all from ibn Mahbub from abu Hamzah al-Thumaliy who has narrated the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said among the Israelites there was a judge who judged with the truth. When his death approached, he said to his woman, ‘ When I die, wash my body, shroud me, place me on my bed and cover my head so you do not see anything bad.’ When he died, she followed his instructions and waited for some time; then she opened his face to look at him and found a worm cutting his nostril. She was shocked because of it and at night he came in her dream and asked, ‘ Did what you saw shock you?’ She replied, ‘ Yes, it shocked me.’ He said, ‘ That was because of your brother who had a dispute with another man and they came to me for judgment. Only in my heart, I said, ‘ O Lord, make the right to be on his side.’ When they presented their case, the right was on the side of your brother, which I saw clearly in the rules of judgment. Just for what I said in my heart I face the suffering that shocked you even though it was in accordance with the truth.’” Source: Al-Kafi by Shaykh Kulayni, Vol 7, Pg 410, H 2. Allamah Majlisi has graded this hadeeth as "Hasan Kal-Saheeh" (Good like Authentic) in Mirat ul Uqool, Vol 24, Pg 271. Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al- Kufi - a chief of the Hashemite tribe - quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father that a from Abal Hassan Ali ibn Musa Al-Reza (s) said: My father quoted on the authority of my grandfather, on the authority of his father, on the authority of his forefathers (s) that God’s Prophet (s) said, ‘Whoever visits me in his dream, it is as if he has visited me since Satan cannot appear to be like me, or appear to be like anyone of my Trustees (the 12 Imams). Neither can Satan appear to be like any of their followers (shiites). Indeed truthful dreams are one of the seventy parts of Prophethood.’” Source: ʿUyūn akhbār al-Riḍā by Shaykh al-Ṣadūq, Vol 1, Pg 287, H 11. Allamah Majlisi-I has graded this hadeeth as "Muwaththaq Kal-Saheeh" (Reliable like Authentic) in Rawdah al-Muttaqīn, Vol5, Pg 398.
  7. Wa aleykumsalaam, It is because lineage is only from men not from women, women become part of another lineage after she marry non-sayyed, except in the case of Isa bin Maryam (as) and Holy Prophet's household (as). Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from Hisham ibn Salim from Burayd al-‘Ijliy who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘He is the one who has created human beings from water, then made him into lineage and in-law relationship.’ (25:54) He (the Imam) said, ‘Allah, most High, created Adam from sweet water and He created his spouse of his kind and carved her from his lower ribs, because of that rib, in-law and lineage relationship came into being. Lineage, O brother of banu ‘Ijl, is when the means are men; and in-laws are when the means are women.’ (Kafi) (Authentic) A number of our people have narrated from Sahl ibn Ziy ad from Ali ibn al-Hakam from Aban al- Ahmar who has said that I do not know it except from Muy assir Bay y a’ al-Zuttiy who has narrated the following: “ I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about the case of women and their share of inheritance. He (the Imam) said, ‘ They can have their share from the value of bricks, building, wood and reeds, but they cannot inherit land and real property.’ I asked about clothes. He (the Imam) said, ‘ They can inherit from clothes.’ I then asked, ‘How is it that for this is the value and for this is the defined land?’ He (the Imam) said, ‘ It is because women do not have their lineage whereby they can inherit. She is an addition on them. It is also because when she gets married and brings her husband or children from another people, it can cause trouble for the heirs.’” (Kafi)
  8. He didn't know by entering the city he will kill a person which will make an open enemy for him, if only he had known he wouldn't have done that. And that is why prophet Musa(as) is grieving, he is not grieving about the person he killed, he know he didn't do anything wrong there. Know that no one has a complete knowledge, and It will only be called a sin, when you have the knowledge of that and then you disobey. Allah knows best
  9. Point is we shouldn't take any ayah literally, since we are unaware of its complete story and event. Even if hadeeth is Weak as per chain, at least it give us different perspective to think of instead of literally understanding and interpreting this aayah without any knowledge. And I think hadeeth gave the best answers. Inshaallah.
  10. Wa aleykumsalaam, We have hadeeth explaining this events in details. Hadeeth is mentioned in Uyoon Akhbar Ar-Ridha: Ibn Babuwayh, from Tameem Bin Abdullah Bin Tameem Al-Qarshy, from his father, from Hamdan Ibn Suleyman Al-Neyshaboury, from Ali Bin Muhammad Bin Al-Jahm who said, ‘I was present as the gathering of Al-Mamoun, and in his presence was Al-Reza Ali(as) Bin Musa – and mentioned the Hadeeth of the infallibility of the Prophets, and we had mentioned it elsewhere – so with regards to what Al-Mamoun asked Al-Reza was that he said to him, ‘Inform me about the Words of Allah Mighty and Majestic: So Musa sprung upon him. He said, ‘This is from the work of the Satan. He is an enemy, openly leading astray’ [28:15]’. Al-Reza said: ‘Musa entered the city from the cities of the Pharaoh when its inhabitants were oblivious to it, and that is between the evening and the night, so he found therein two men fighting – this one was from his Shias, and this from his enemies. So he came to the aid of the one who was his Shia against the one from his enemies. So Musa struck against the enemy by the Command of Allah the Exalted, and he died. ‘This is from the work of the Satan, meaning the fighting which occurred between the two men, not what Musa did from killing him. He - meaning Satan, is an enemy, openly leading astray’ [28:15]’. Al-Mamoun said, ‘So what is the meaning of the words of Musa: ‘My Lord! I have been unjust to myself, therefore Forgive (my deed) for me?’ He said: ‘he is saying, ‘I placed myself in the wrong place by entering this city, so Forgive me, i.e., Veil me from Your enemies, perhaps they may overcome upon me and kill me. So He Forgave (his deed) for him. Surely, He is the Forgiving, the Merciful [28:16]. Musa said: ‘ ‘My Lord! Due to what You Conferred upon me [28:17], from the strength to the extent that he killed a man by striking him, so I will never be a backer for the criminals’ [28:17], but I shall fight in Your Way by this strength until You are Pleased’. So he – Musa, became fearful in the city, awaiting, when the one whom he had helped the day before sought his help. Musa said to him: ‘You are in clear error! [28:18]. You fought a man yesterday, and are fighting another one today?’ And he intended to strike him. So when he intended to strike the one who was an enemy to them, he said, ‘O Musa! Are you intending to kill me just as you killed a soul yesterday? Surely you are only wanting to become a tyrant in the land, and you are not wanting to become from the reconcilers’ [28:19]’. Al-Mamoun said, ‘May Allah Recompense you good from His Prophets, O Abu Al-Hassan’. Such discussion were present at time of Imams regarding Infallibility of prophets, proves that the Prophets were infallible, that is why Imam use to defend the prophets, any ayah which we feel talk against infallibility, must not be interpreted and understood literally, because there are more of a context which we are unaware of and hence we should not judge them quickly without the tafseer of Ahlulbayt(as).
  11. Narrated to us Muhammad bin Ibrahim bin Ishaq (r.a.): Informed us Ahmad bin Muhammad Hamadani: Narrated to us Ali bin Hasan bin Ali bin Faddal from his father from Hisham bin Saalim that: I asked As-Sadiq Ja’far bin Muhammad (a.s.): “Who is superior, Hasan or Husain? He replied: Hasan is superior to Husain. I said: Then how come the Imamate has come in the generations of Husain after him? And not in the generations of Hasan? The Imam said: Allah, the Mighty and Sublime wanted to effect the Sunnah of Musa and Harun in Hasan and Husain (a.s.). Have you not seen that they shared prophethood like Hasan and Husain shared Imamate and Allah, the Mighty and Sublime placed prophethood in the progeny of Harun and not in the progeny of Musa, even though Musa was superior to Harun (a.s.)? I said: Would there be two Imams at the same time? He replied: No, except that one of them may be silent and under the command of the other. And the other will be the speaking Imam for his counterpart. But as to whether there can be two speaking Imams at the same time? No. I said: Would Imamate be inherited between two brothers after Hasan and Husain (a.s.)? He said: No, it will continue in the progeny of Husain (a.s.) like Allah, the Mighty and Sublime has said: وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ And he made it a word to continue in his posterity. Thus Imamate will continue in his progeny generation after generation till the Judgment Day.” Source:KamaaludDin by Sheikh Sadooq,Vol 1,Ch 40,H 9
  12. Wa aleykumsalaam, Here is his book Minhaj Saliheen: http://alhaydari.org.uk/wp-content/uploads/2015/02/Minhaj-al-Saliheen-complete.pdf
  13. Ayah doesn't proves that the wives are now immune from talking ill about prophets or disobeying him after this ayah was revealed, rather it show how disrespectful they were, because of that reason Allah revealed the verse of choice specifically for Prophet. Wives corrected themselves by choosing prophet after this verse was revealed, it was a clear warning for them. Ayah was for a specific event not in general.
  14. Wa aleykumsalaam, Here is the better picture, why this ayah was revealed, it is not so what you are interpenetrating. 1 - محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن زرارة قال: سمعت أبا جعفر عليه السلام يقول: إن الله عز وجل أنف لرسول الله صلى الله عليه وآله من مقالة قالتها بعض نسائه فأنزل الله آية التخيير فاعتزل رسول الله صلى الله عليه وآله نساءه تسعا وعشرين ليلة في مشربة أم إبراهيم، ثم دعاهن فخيرهن فاخترنه فلم يك شيئا (1) ولو اخترن أنفسهن كانت واحدة بائنة، قال: وسألته عن مقالة المرأة ما هي؟ قال: فقال: إنها قالت: يرى محمد أنه لو طلقنا أنه لا يأتينا الأكفاء من قومنا يتزوجونا. Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said, ‘I heard Abu Ja’far (as) saying that Allah Mighty and Majestic Scorned for Rasool-Allah(sawas) due to the speech which one of his wives said, so He Revealed the Verse of the Choice (33:28). So Rasool-Allah(sawas) detached from his wives for twenty-nine nights in the watering place of Umm Ibrahim (Mariah the Coptic). Then he called them over, and he gave them a choice, so they chose him. Thus nothing happened, and had they chosen themselves, even once, they would have been irrevocably divorced’. He (the narrator) said, ‘And I asked him about the speech of the woman, and what it was?’ So he (as) said: ‘She had said, ‘Muhammad(sawas) sees that if he were to divorce us, the matches from our people would not come to us to marry us’. - al-Kafi, Vol 6, Pg 137, Ch 61, H 1. Allamah Majlisi said hadeeth is "Muwaththaq" (Reliable) in Mirat ul Uqool 21/231 3 - حميد، عن ابن سماعة، عن ابن رباط، عن عيص بن القاسم، عن أبي عبد الله عليه السلام قال: سألته عن رجل خير امرأته فاختارت نفسها بانت منه؟ قال: لا، إنما هذا شئ كان لرسول الله صلى الله عليه وآله خاصة أمر بذلك ففعل ولو اخترن أنفسهن لطلقهن (1) وهو قول الله عز وجل: " قل لأزواجك إن كنتن تردن الحياة الدنيا وزينتها فتعالين أمتعكن وأسرحكن سراحا جميلا " Humeyd, from Ibn Sama’at, from Ibn Rabat, from Ays Bin Al Qasim, (It has been narrated) from Abu Abdullah (as), said, ‘I asked him about a man who (gave a) choice to his wife, so she chose herself to be irrevocably divorced from him’. He (as) said: ‘No! This is something which was for Rasool-Allah(sawas) in particular. He was Commanded with that, so he did it; and had they chosen themselves, they would have been divorced, and these are the Words of Allah Mighty and Majestic: O Prophet! Say to your wives: ‘If you were intending the life of the world and its adornments, then come, I shall provide for you and release you with a gracious release [33:28]’ - al-Kafi, Vol 6, Pg 137, Ch 60, H 3. Allamah Majlisi said hadeeth is "Muwaththaq" (Reliable) in Mirat ul Uqool 21/230 and Shaykh Bhabudi said hadeeth is "Saheeh" (Authentic) in his Saheeh al-Kafi 3/132. 4 - حميد بن زياد، عن ابن سماعة، عن جعفر بن سماعة، عن داود بن سرحان، عن أبي عبد الله عليه السلام قال: إن زينب بنت جحش قالت: أيرى رسول الله صلى الله عليه وآله إن خلى سبيلنا أنا لا نجد زوجا غيره، وقد كان اعتزل نساءه تسعا وعشرين ليلة فلما قالت: زينب الذي قالت بعث الله عز وجل جبرئيل إلى محمد صلى الله عليه وآله فقال: " قل لأزواجك إن كنتن تردن الحياة الدنيا وزينتها فتعالين أمتعكن الآيتين كلتيهما " فقلن: بل نختار الله و رسوله والدار الآخرة. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Ja‘far ibn Sama‘ah from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Zaynab bint Jahash once said, ‘Does the Messenger of Allah think that if he divorces us we will not find anyone other than him to marry us?’ He had stayed away from his wives for twenty-nine days. When Zaynab said this Allah, most Majestic, most Glorious, sent Jibril to Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He said, ‘Say to your wives, “If you want the worldly life and its beauty, then be prepared he will benefit you . . .” They said, ‘We choose Allah and His Messenger and the house in the hereafter.’” - al-Kafi, Vol 6, Pg 138, Ch 61, H 4. Allamah Majlisi said hadeeth is "Muwaththaq" (Reliable) in Mirat ul Uqool 21/232 2 - حميد بن زياد، عن ابن سماعة، عن محمد بن زياد، وابن رباط، عن أبي أيوب الخزاز، عن محمد بن مسلم قال: قلت لأبي عبد الله عليه السلام: إني سمعت أباك يقول: إن رسول الله صلى الله عليه وآله خير نساءه فاخترن الله ورسوله فلم يمسكهن (2) على طلاق ولو اخترن أنفسهن لبن، فقال: إن هذا حديث كان يرويه أبي عن عائشة وما للناس وللخيار إنما هذا شئ خص الله عز وجل به رسوله صلى الله عليه وآله. Humayd ibn Ziyad has narrated from ibn Sama‘ah from Muhammad ibn Ziyad and ibn Ribat from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that I once heard your father saying, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, offered his wives the choice and they chose Allah and His Messenger. He did not keep them for divorce. Had they chosen themselves they would become strangers.’ He (the Imam) said, ‘This is a Hadith that my father would narrate from ‘A’ishah. What people have to do with choice! It was something with which Allah, most Majestic, most Glorious, specially treated His Messenger.’” - al-Kafi, Vol 6, Pg 136, Ch 60, H 2. Allamah Majlisi said hadeeth is "Muwaththaq" (Reliable) in Mirat ul Uqool 21/229
  15. Wa aleykumsalaam, I would like to quote br. Nader Zaveri's reply to this question: al-Majlisi has already talked about this in depth, and he has given his ways to reconcile it. و في نسخ الكافي كان يأمر فاطمة صلوات الله عليها و المؤمنات من نسائه بذلك فزيد فيه إشكال آخر لأنه قد ورد في الأخبار الكثيرة كما سيأتي أنها ع لم تر حمرة قط و ربما يؤول بأنه كان يأمرها أن تأمر المؤمنات بذلك و ربما يقال المراد بفاطمة فاطمة بنت أبي حبيش فإنها كانت مشتهرة بكثرة الاستحاضة و السؤال عن مسائلها فيكون قوله صلوات الله عليها زيد من النساخ أو الرواة بتوهم أنها الزهراء ع And in the naskh of al-Kāfī, “he order Fātimah (صلوات الله عليها), and the believing women to do that”, and the addition in it has problems, because it is mentioned in many narration such as that she (عليها السلام) does not get redness ever (i.e. menstruate). 1.) Possibly you can explain that he order her to order the believing women 2.) Possibly he said Fātimah, he intended Fātimah bint Abī Hubaysh, for she was famous for menstruating a lot, and she asked about it[1] And his saying of (صلوات الله عليها) is the addition from copyist or the narrator because they imagined that It was al-Zahra (عليها السلام) [2] Source: al-Majlisi, Bihaar al-Anwaar, vol. 78, ch. 4, pg. 113 [1] I have checked from Shia and Sunni books, and it is known that Fātimah bint Abī Hubaysh used to talk about hayD a lot! فَإِنَّ امْرَأَةً يُقَالُ لَهَا فَاطِمَةُ بِنْتُ أَبِي حُبَيْشٍ اسْتَحَاضَتْ فَاسْتَمَرَّ بِهَا الدَّمُ فَأَتَتْ أُمَّ سَلَمَةَ فَسَأَلَتْ رَسُولَ اللَّهِ ص عَنْ ذَلِكَ al-Kaafi, vol. 3, pg. 83 حَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ قَالَ: أَخْبَرَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ بُكَيْرِ بْنِ عَبْدِ اللَّهِ، عَنِ الْمُنْذِرِ بْنِ الْمُغِيرَةِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، أَنَّ فَاطِمَةَ بِنْتَ أَبِي حُبَيْشٍ، حَدَّثَتْهُ أَنَّهَا أَتَتْ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَشَكَتْ إِلَيْهِ الدَّمَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّمَا ذَلِكَ عِرْقٌ، فَانْظُرِي إِذَا أَتَى قَرْؤُكِ فَلَا تُصَلِّي، فَإِذَا مَرَّ الْقَرْءُ، فَتَطَهَّرِي، ثُمَّ صَلِّي مَا بَيْنَ الْقَرْءِ إِلَى الْقَرْءِ» Sunan Ibn Majah, vol. 1, pg. 203, ch. 115, hadeeth # 620, 621 & 624 [2] al-Majlisi is correct, because in al-Kaafi it has (صلوات الله عليها), while in Tahdheeb al-Ahaakm it has ع, thus making it a copyist or narrator addition.
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