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In the Name of God بسم الله


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About shuaybi

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  1. I am sure the majority of the christians are also unsuspectingly following their priests and clerics who on the day of judgement will prove to be false. What will be their fate?
  2. What if the marja about whom you are so sure about proves to be corrupt on the day of judgement? Then you are doomed. Allah سُبْحَانَهُ وَ تَعَالَى has not provided guarantees for anyone except the infallibles. The righteous leaders are made by Allah سُبْحَانَهُ وَ تَعَالَى and can only ever be the Ahlul Bayt (as). The following hadith from Basair ul Darajat (Chapter 15) are worth reflecting over: Narrated to us one of our companions, from Muhammad Bin Al-Husayn, from Safwaan Ibn Yahya,from Al-Husayn Bin Abu Al-A’ala, from Abu Baseer who has narrated the following: Abu Abdullah (as) said that he hear him (as) say: "In the world there will always be two types of Imams, righteous, and immoral. The righteous are those about whom (as) Allah (azwj) Says [21:73] "And We made them Imams who guided (people) by Our command" and as for the immoral-are those about whom Allah (azwj) Says [28:41] "And We made them Imams who call to the fire and on the Day of Judgment and on the day of resurrection they shall not be assisted". Narrated to us Muhammad Bin Isa, from Usman Bin Isa, from Ali, from Abu Baseer who has said: Abu Abdullah (as) said: "It is not suitable for the people, except to have the Just Imam (as) and the Immoral-imam. Allah (azwj) Mighty and Majestic Says [21:73] And We made them Imams who guided (people) by Our command and Says [28:41] And We made them Imams who call to the fire".
  3. Are you Shia (follower) of marja or Shia (follower) of Ahlul Bayt (as)? You should not follow anyone until and unless they provide you with proof from hadith. Then you follow those hadith that they guide you towards. In this way, you will be safe and you will be following the Ahlul Bayt (as) at all times.
  4. Besides the infallibles (prophets and imams) nobody can say with certainty if someone will go to heaven or not. As part of a longer hadith, Imam Reza (asws) said: Prophet Moses had a much simpler task at hand and he failed. He had to search for men with a single quality – piety. And from among his own community. From among people he lived and interacted with. Not only did he fail to identify pious men, but instead ended up choosing hypocrites!. How treacherous this undertaking is! An ordinary Shia, on the other hand, is challenged to identify a pious Mujtahid with whom he has had no personal experience, from among men who are remote, and purely through word of mouth! Over and above, he must search for an individual with many qualities – piety, knowledge, intelligence, and sincerity among others. And these qualities must exist in the person to the fullest extent. It is an impossible task.
  5. I don't see how Hadith-e-Thaqalayn negates the possibility of Tahrif. The Holy Prophet (s) did leave the complete and perfect Qur'an with the Ahlul Bayt (as). But that is besides the point. The question is regarding the compiled version of the Qur'an in the hands of the Muslim population during and after the reign of Uthman. Yes I am looking for hadith - specifically by one of our Imams (as) and especially during the time when such a large number of narrations (2000+ I believe) regarding tahrif were in circulation. On such a major issue, I would hope to see at least one CLEAR statement from our later Imams (s) supporting the full integrity of the version of the Quran in the hands of the muslim population. Or a statement to the effect that "the one who claims the Qur'an (in the hands of people) is altered is a LIAR". Instead we find hadith after hadith (many of them with mutawaatir status) in our major collections stating how the enemies have altered/corrupted the text.
  6. The issue cannot be resolved with the Qur'an alone - since it's content itself is being questioned. Also won't be accepted by a non-muslim as generally the testimony of an accused is not accepted (they always claim to be innocent). Moreover, for the verse you quoted (15:9), you have a slightly incorrect translation. إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ ﴿٩ The word mentioned in the ayat is Dhikr. According to the tafsir of Imams (as), this word "Dhikr" here refers to Rasulallah (s). Ibn Babuwayh, from Ali Bin Al-Husyan Bin Shazawiya Al-Mu’dab, and Ja’far Bin Muhammad Bin Masroor, from Muhammad Bin Abdullah Bin Ja’far Al-Humeyri, from his father, from Al-Rayan Bin Al- Salt: Imam Al-Reza (as) having said in a session with Al-Ma’moun: ‘The Reminder (الذكر) is Rasool-Allah (s). (Source: عيون أخبار ال ّرضا (عليه ال ّس م) 1: 239/ 1) However, in this thread, I am seeking hadith that DENY tahrif. Let me re-iterate the question: Are there any ** HADITH ** from Ahlul Bayt (as) which say that the Qur'an which is in the hands of the muslims is 100% complete and accurate without any addition, deletion or alteration?
  7. Are there any hadith from our imams where they have EXPLICITLY said that the Quran that is in the hands of the muslims is COMPLETE and WITHOUT alteration or distortion. Please read my question carefully as I have turned it around. Please respond only with hadith from the infallibles.
  8. I am looking for a hadith where the Imam (s) has instructed us to call on them for help. In Sahifa-e-Sajjadiya, can you help me find a statement where Imam Sajjad (s) has taught us to ask from them (as) instead of from Allah سُبْحَانَهُ وَ تَعَالَى? I only find statements such as the following: O Possessor of majesty and munificence! Bless Muhammad and his Household, and grant me everything that I ask from Thee, seek from Thee, and beseech from Thee!
  9. Is there any hadith where the Imams (as) have spelled out and said use this PHRASE: "Ya Ali Madad" (or its Arabic equivalent, I mean) to solve your problems? Or use it as a greeting?
  10. As a Shia and slave of Ahlul Bayt (s) we need to seek their amr/hukm (order/command) and limit our actions to them. Is there any hadith where any Imam (as) ordered us to say the phrase "Ya Ali Madad" when in need/trouble or to greet fellow believers? If this "phrase" was beneficial for us then surely they would have made it clear and encouraged us to use it regularly. Without the presence of hadith (or until such time that I come across it or get a chance to ask our Imam when he re-appears) I would refrain from using it.
  11. From a practical perspective, for a given location on the surface of the earth, what is the radius in miles around it that share a common horizon? Without this knowledge the fatwa is quite useless. I have sent this question to Ask Sistani website but not received any response. I am hoping that some follower of A. Sistani reading this will know or shed more light on this.
  12. What is a reasonable distance between two cities so that they can be considered to share the same horizon? 50 miles? 100 miles? 500 miles? Has anyone given this question any thought?
  13. Following is the fatwa of Agha Sistani (https://www.sistani.org/english/qa/01266/#14985): Question: If Ramadhan crescent is sighted in one city would it suffice the sighting in another city? Answer: Should the new moon be sighted in a city, it would suffice the sighting in another city, provided the two fall on the same horizon. That is, if the new moon was sighted in the first town, there would be a distinct possibility of sighting it in the second, barring any obstacles, such as clouds and high mountains. Has anybody done scientific research to translate the "same horizon" into number of miles? In other words, what is the maximum distance between two cities so that they can be considered to share the same horizon (from a moon-sighting perspective)?
  14. Thank you for your help so far. I learnt a lot from this discussion. Holy Quran 14:4: فَيُضِلُّ اللَّهُ مَن يَشاءُ وَيَهدي مَن يَشاءُ ۚ وَهُوَ العَزيزُ الحَكيمُ
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