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In the Name of God بسم الله
La fata illa Ali reacted to Islamic Salvation in Rijal Al-Kashi
طاهر بن عيسى الوراق، قال: حدثنا جعفر بن أحمد بن أيوب، قال: حدثني أبو الحسن صالح بن أبي حماد الرازي، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن سنان، عن محمد بن زيد الشحام، قال رآني أبو عبد الله عليه السلام وأنا أصلي فأرسل إلي ودعاني، فقال لي: من أين أنت؟ قلت: من مواليك، قال: فأي موالي؟ قلت: من الكوفة، فقال: من تعرف من الكوفة، قال، قلت: بشير النبال وشجرة قال: وكيف صنيعتهما؟ فقال ما أحسن صنيعتهما إلي، قال: خير المسلمين من وصل وأعان ونفع، ما بت ليلة قط ولله في مالي حق يسألنيه ثم قال: أي شئ معكم من النفقة؟ قلت: عندي مائتا درهم، قال: أرنيها فأتيته بها فزادني فيها ثلاثين درهما ودينارين، ثم قال: تعش عندي! فجئت فتعشيت عنده قال: فلما كان من القابلة لم أذهب إليه، فأرسل إلي فدعاني من عنده، فقال مالك لم تأتني البارحة قد شفقت علي؟ فقلت: لم يجئني رسولك، قال: فأنا رسول نفسي إليك ما دمت مقيما في هذه البلدة، أي شئ تشتهي من الطعام؟ قلت اللبن، قال، فاشترى من أجلي شاة لبونا قال، فقلت له: علمني دعاءا، قال: اكتب - بسم الله الرحمن الرحيم، يا من أرجوه لكل خير وآمن سخطه عند كل عثرة، يا من يعطي الكثير بالقليل، ويا من أعطى من سأله، تحننا منه ورحمة، يامن أعطى من لم يسأله ولم يعرفه صل على محمد وأهل بيته، وأعطني بمسألتي إياك جميع خير الدنيا وجميع خير الآخرة، فإنه غير منقوص لما أعطيت وزدني من سعة فضلك يا كريم ثم رفع يديه، فقال: يا ذا المن والطول يا ذا الجلال والاكرام يا ذا النعماء والجود ارحم شيبتي من النار، ثم وضع يده على لحيته ولم يرفعها الا وقد امتلا ظهر كفه دموعا
689. Tahir bin Isa - the paper merchant - who said: narrated to us Ja'far bin Ahmad bin Ayyub who said: narrated to me Abu al-Hasan Salih bin Abi Hammad al-Razi from Muhammad bin al-Husayn bin Abi al-Khattab from Muhammad bin Sinan from Muhammad bin Zayd - the oil merchant - who said: Abu Abdillah عليه السلام saw me while I was praying [in the Masjid] so he sent for me and called me [to come to him], then he said to me: from where [i.e. tribe] are you? I said: from among your Mawali (clients) [i.e. Shia], he said: which Mawali of mine? I said: from Kufa, he said: whom do you know in Kufa? I said: Bashir al-Nabbal and Shajarah, he said: how are their actions (i.e. dealings with you)? I said: how exemplary (i.e. good) are their actions towards me!, he said: the best of the Muslims is the one who joins (relations), and supports (needy), and benefits (others), not a night passes except there is for Allah in my wealth a right (portion) which He will ask me about, then he said: what do you have of sustenance? I said: I have two hundred Dirhams, he said: show them to me, so I gave them to him, so he added to it thirty Dirhams and two Dinars for me, then he said: you will lodge with me (at night), so I came and slept at his place, so when it was the next night I did not go to him, so he sent for me and called me to him, and said: what happened with you? why did you not come to me yesterday? did you feel afraid of (burdening) me?, I said: your messenger did not come to me, he said: then I am the messenger of my own self to you as long as you are a resident in this town (i.e. Madina), what do you desire of food? I said: milk, he (Muhammad) said: so he bought for me a dairy sheep, then I said to him: teach me a supplication, he said: write down - In the name of Allah the Beneficent the Merciful, O He who I hope in for every good, and am safe from at every evil, O He who gives much for less, O he who gives the one who asks Him - out of His affection and mercy, O He who gives the one who does not ask him and is ignorant of him, send your salutations upon Muhammad - then he raised his hands and said: O the Gracious and the Mighty, O the Sublime and the Distinguished, O the Bountiful and the Magnanimous, have mercy on my grey hair from the Fire, then he put his hand to his beard and did not remove them until his outer palm was filled with tears.
La fata illa Ali got a reaction from Ali_Hussain in Sunni Website Making Yazid Look Sympathetic
ZUHAIR BIN QAIS WENT TO YAZID
They were still on their way to Yazid when Zuhair went ahead to meet Yazid. Yazid asked him how he was. He replied, "I have come to you with some good news, Allah Most High has given us victory. Imam Husain and 18 of his close relatives and 60 of his friends and followers came towards Kufa. When we heard this we went to them as we thought they would create trouble; and we told them that either they swear allegiance to Yazid or we would have to go to war with them. They preferred to fight with us rather than compromise, so we had to get ready for war. When the sun came out we surrounded them from all sides. We attacked them with our swords, arrows and spears. They tried to save their lives by running here and there, in the trees, mountains and behind rocks; like pigeons would run if they saw a vulture. I swear by Allah Most High that their running and hiding did not make any difference and did not help them at all. Our sharp swords killed them and their bodies are lying there in the field with no clothes, or shade as we speak. If they have any shade it is the sun's rays and if they have any clothes it is the soil, and the strong winds of the desert are throwing their bodies around. The only people who are looking on them and feeling sorry for them are the wild animals."
When Yazid heard this, his eyes filled with tears and he said, "I would have been pleased with you even had you not killed Imam Husain. May Allah's Most High wrath be upon Ibn Zaid who has done this to him. I swear by Allah Most High that if I were you I would have forgiven Imam Husain, may Allah Most High send his blessings on him." After saying this he became very quiet, and instead of giving him a gift, as it was customary to give the bearer of good news, he turned him away(1).
I cannot tolerate this BS... Can anyone find such a reference in sunni history and whether the source is any good?
Also, where can we find all of Yazid'a (la) statements and actions from both Shia and sunni sources???
La fata illa Ali got a reaction from monad in Marriage To A Convert
For those who are born muslims and are married to converts...specifically white converts...what challenges did you face and what advice do you have?
Are you still married today?
What would you do differently?
La fata illa Ali got a reaction from Hameedeh in A Global Campaign For Zahoore Immam-e-zaman (ajf)
Salamun 'alaykum w/r w/b:
Saw this thread and felt like we need to revive this notion once again. Come on people, Set aside an hour for our Imam (atfs)!
View the first post to see what I am talking about.
Wassalam w/r w/b:
La fatah ila Ali
La fata illa Ali reacted to Ibn-Ahmed Aliyy Herz in My Master
Have you seen my master? He wears the cloak of wisdom and his heart is a door, to a city promised, from the one adored. Have you seen my master? His enemies say they love him but how in that we trust? I assure you the only love that they possess is of food and lust. Have you seen my master? His manners are a fountain of mercy, his words an inspiration, his song is of faith and reason, when he sings he leads our nation. Have you seen my master? When he walks you think he walks down hills, when he reads the book they sway, the heavy one promised and the keeper of knowledge, through him is the only way. You say my master is gone and passed, surely you mean not what you say, for if you meant what I did not wish, then how I wish this my last day. Have you seen my master? His mouth is known for it's truth and his sword speaks the same, his feet walks him to goodness, god have honor to his name. Oh nation how dare you betray him so? How dare you sheathe the sword, how dare you fall into ignorance, how dare you bend the bow? How dare you leave this religion, this life but a test, only a room entered and left, only a second took in jest. You ended the life of the lion, the ascetic, and the scholar, your hands will betray you as well, for they will speak at the hour. My master is gone but in paradise he awaits, the day I embrace him once more, he will be standing with his shia, next to the one who is adored.
La fata illa Ali reacted to Islamic Salvation in Makruh To Wear Cologne/perfume/ Attar During Fast?
Translation of the relevant chapter from al-Kafi
عدة من أصحابنا، عن أحمد بن محمد، عن محمد بن يحيى، عن غياث بن إبراهيم، عن جعفر، عن أبيه (عليهما السلام) أن عليا صلوات الله عليه كره المسك أن يتطيب به الصائم
1. A number of our companions from Ahmad bin Muhammad from Muhammad bin Yahya from Ghiyath bin Ibrahim from Ja'far from his father عليهما السلام that Ali صلوات الله عليه used to dislike the one who is fasting to wear Musk as a perfume. (Muwathaq due to Ghiyath)
عدة من أصحابنا، عن أحمد بن محمد خالد، عن داود بن إسحاق الحذاء، عن محمد بن الفيض قال: سمعت أبا عبد الله (عليه السلام) ينهى عن النرجس، فقلت: جعلت فداك لم ذلك؟ فقال: لأنه ريحان الأعاجم
2. A number of our companions from Ahmad bin Muhammad bin Khalid from Dawud bin Ishaq the shoemaker from Muhammad bin al-Faydh who said: I heard Aba Abdillah عليه السلام prohibiting the daffodil, so I (Muhammad) said: may I be made your ransom, why is that? so he said: because it is the odorous plant of the persians. (Majhul due to Dawud and Muhammad)
وأخبرني بعض أصحابنا أن الأعاجم كانت تشمه إذا صاموا وقالوا: إنه يمسك الجوع
And some of our companions informed me that the persians used to smell it when they fasted and that they used to say: it keeps hunger at bay.
عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن عن أبيه عبد الله بن الفضل النوفلي، عن الحسن بن راشد قال: كان أبو عبد الله عليه السلام إذا صام تطيب بالطيب ويقول: الطيب تحفة الصائم
3. A number of our companions from Ahmad bin Muhammad bin Khalid from his father (Muhammad bin Khalid) from Abdallah bin al-Fadhl al-Nawfaliy from al-Hasan bin Rashid who said: Abu Abdillah عليه السلام used to wear perfume when he fasted, and he used to say: perfume is the gift of the faster. (Dhaif acc. to al-Majlisi due to al-Hasan bin Rashid)
محمد بن يحيى، عن محمد بن الحسين، عن علي بن الحكم، عن العلاء بن رزين، عن محمد بن مسلم قال: قلت لأبي عبد الله عليه السلام: الصائم يشم الريحان والطيب؟ قال: لا بأس به
4. Muhammad bin Yahya from Muhammad bin al-Husayn from Ali bin al-Hakam from al-Ala bin Razin from Muhammad bin Muslim who said: I said to Abi Abdillah عليه السلام: the faster smells the odorous plants and the perfume? he said: there is no problem in that. (Sahih)
وروي أنه لا يشم الريحان لأنه يكره له أن يتلذذ به
And it has been narrated that he should not smell the odorous plants because it is disliked for him to enjoy by it.
علي بن إبراهيم، عن أبيه عن ابن أبي عمير، عن الحسن بن راشد قال: قلت لأبي عبد الله (عليه السلام): الحائض تقضي الصلاة؟ قال: لا، قلت: تقضي الصوم؟ قال: نعم، قلت: من أين جاء ذا؟ قال: إن أول من قاس إبليس، قلت: والصائم يستنقع في الماء؟ قال: نعم، قلت: فيبل ثوبا على جسده؟ قال: لا، قلت: من أين جاء ذا؟ قال: من ذاك، قلت: الصائم يشم الريحان؟ قال: لا لأنه لذة ويكره له أن يتلذذ
5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from al-Hasan bin Rashid who said: I said to Abi Abdillah عليه السلام: does the menstruating woman repeat her missed prayers? he said: no, I said: does she repeat her missed fasts? he said: yes, I said: from where has this (difference) come? he said: the first one who used analogical reasoning was Iblis, I said: does the faster immerse himself in the water? he said: yes, I said: does he place soaked clothes on his body? he said: no, I said: from where has this (difference) come from? he said: in the same way, I said: the faster smells the odorous plants? he said: no, because it is a taste, and it is disliked for him to enjoy by it. (Dhaif acc. to al-Majlisi due to al-Hasan bin Rashid)
Notes for the Above
(Taken from Mira'ah al-Uqul of al-Majlisi with some additions)
 The opinion of a majority of the scholars is the Istihbab [recommendation] of wearing perfume for the faster in any variety of its forms, on the other hand, they have limited any dislike to the smelling of odorous plants, specifically the daffodil. And the Allamah is near unique in his al-Muntaha as he has joined to the daffodil also Musk [as being similarly disliked] because of this particular narration.
 We have already pointed out above that the preponderant opinion of the scholars is the dislike of the smelling of odorous plants while fasting, and extra emphasis is on the daffodil from among them, rather, it has been quoted in the Muntaha that the dislike of the smelling of odorous plants while fasting is the consensus of all our scholars, and as for specifying the daffodil than this Hadith is the cause for that. The reason for the dislike of the daffodil being attributed to the persians' use of it could be because they were Kuffar, and we are ordered to differentiate ourselves from the Kuffar, as al-Mufid and al-Tusi say: there was for the Majus a day which they used to fast in, so when that day came they used to smell the daffodil, so the dislike of the daffodil was put in place because of that [so as to be opposite to them]. It is also clear that the sentence 'And some of our companions informed me that the persians used to smell it when they fasted and that they used to say: it keeps hunger at bay' is a comment from al-Kulayni himself which aids the above interpretation.
 His words 'perfume is the gift of the faster' can be taken to mean that it is recommended to gift it to the faster, and this gift is special because he can use it while he is fasting while he cannot use other things ex. food and drink while he is fasting, or it could mean that Allah is the one who has gifted it to the faster, because he has allowed him the enjoyable use of it while he is fasting. Know also that this narration points to the fact that the use of any perfumed scent for the one who is fasting is not disliked, in fact it points to the recommendation of using it.
 The majority who have ruled for the dislike of the smelling of odorous plants have understood this Hadith as pointing to permissibility though it is still disliked, while more recently, scholars have begun to rule that the smelling of odorous plants for the one who is fasting is not disliked at all, and they are aided by the fact that this Hadith is the srongest Hadith in this chapter in terms of its Isnad.
 These are the words of al-Kulayni that he has inferred from the last Hadith in this chapter (number 5), those scholars who have ruled the dislike of the smelling of odorous plants have also cited this enjoyability (linked with taste) of its smelling as a cause for deeming it disliked.
 As in the previous answer of the Imam to the same question - the fallacy of analogical reasoning applies similarly, the hidden implication being the necessity of submitting to all the rules of the Shariah without even knowing the specific reasons for them.
 This Hadith and number 3 above are narrated by the same primary narrator i.e. al-Hasan bin Rashid, al-Majlisi has ruled both Ahadith as weak because of this same narrator due to what Ibn al-Ghadhairi said about him أبو محمد، روى عن أبي عبد الله وأبي الحسن ـ عليهما السَّلام ـ، ضعيف في روايته 'Abu Muhammad, he narrated from Abi Abdillah and Abi al-Hasan, weak in narration'. It should be noted that scholars who do not accept Ibn al-Ghadhairi disregard this verdict, and consequently either consider him Majhul, or even Thiqah for other strengthening reasons, also, it is interesting that al-Muhsini considers al-Hasan bin Rashid Thiqah, thus for him and his like, both Ahadith will become Mu'tabar.
La fata illa Ali got a reaction from Hameedeh in Congregational Prayers Question
If the prayer has commenced and everybody has said takbir and the imam is reciting the surahs...
All of a sudden, the guy DIRECTLY behind the Imam breaks his prayer... (lets say he turns away completely from qibla for example) then he does takbiratul ehram again...is the whole congregations prayer void because he broke his prayer???
1447. If the prayers of all the persons who are in the front row comes to an end, and if they do not resume congregational prayers, the congregational prayers of the person in the back rows will be void. In fact, even if they resume, the validity of congregational prayers of the people in the back rows is questionable.
So is says ALL the persons in the front row not just one person...
1428. If a person knows that the prayers of one of the rows in front is void, he cannot follow the Imam in the back rows, but if he does not know whether the prayers of those persons are in order or not, he may follow.
So I am getting the indication that the whole row needs to be voided not just one person.
HOWEVER, since its the first row we are talking about, if the guy directly behind the Imam breaks his prayer the guys in the front row do not have a connection? so the whole front row is void by default?
X = 1st line FOLLOWERS
- = GUY DIRSCTLY BEHIND THE IMAM
V = Second row followers
SO IF ' - ' breaks his prayer...has the 'X' 's lost connection to the Imam???
what if 'V' 's find out once the prayers are completed that '-' broke his prayer
do 'V' 's have to repeat their prayers???
La fata illa Ali reacted to Ali-F in Urgent: Gusl And Fasting
In the Name of Allah, the Beneficent, the Merciful
Nothing is on you
From: Ali ***********************
Sent: Wednesday, July 17, 2013 12:26 PM
But I was in a scenario slightly different today...
there was 16 minutes left before the calculated fajr time and I went in to
the shower thinking I can just squeeze in a gusl and I was thinking I will
try my best to do the gusl before the fajr time...So definitely STARTED the
gusl before fajr time.
When I cam out of the shower and looked at the time it was 5 minutes past
the calculated fajr time...
So is my fasting valid today?
La fata illa Ali got a reaction from Mahdavist in Q&a With Sistani About Fasting
Questions and Answers on Sawm (Fasting)
Question 1 – Is it permitted to swim in the sea or a pond during the day in the month of Ramadhan?
Answer 1 – It is allowed as long as you do not swallow the water.
Question2 – Is it permissible to put on facial creams while fasting?
Answer 2 – It does not affect fasting.
Question 3 – Are you allowed to swallow your saliva even if it was in your mouth?
Answer 3 – It is permissible.
Question 4 – If a person brushes his teeth with toothpaste but accidentally swallows the paste?
Answer 4 – His fast is not void if he was confident with himself during rinsing.
Question 5 – If a person rinsed his mouth so that he can wash it but accidentally swallowed water?
Answer 5 – His fast is not void if he was confident with himself during rinsing.
Question 6 – I work in construction and cant work and fast at the same time because of the hot weather, so what do I do?
Answer 6 – It is compulsory to fast, but if your thirst reached a limit where you fear you might harm yourself or collapse and in a difficult situation then drink only what is necessary and hold your fast for the rest of the day, but also make up for this fast after Ramadhan.
Question 7 – Does putting on kohl and perfume break your fast?
Answer 7 – It does not break your fast.
Question 8 – Can the baker drink water during the holy month of Ramadhan?
Answer 8 – If he became thirsty to the extent he feared for himself from harm or collapsing and in a difficult situation it is permissible for him to drink but he must make up for it later on. It is an obligatory precaution to suffice on what is necessary and holding the fast for the rest of the day.
Question 9 – A person was sure that he had performed Ghusl (ritual ablution) and so fasted the month of Ramadhan, but after some time he realised that he hadn’t performed Ghusl, so what is the ruling of his fast?
Answer 9 – His fast is correct.
Question 10 – What is the ruling of one who narrates a weak tradition while fasting without relating it to whom or who narrates it?
Answer 10 – His fast does not become void.
Question 11– A person is fasting and forgot that he is fasting, and asked from another person to provide him with water. Is it permissible to provide him with water or the person providing the water should remind him of his fasting?
Answer 11– It is permissible to provide him with water.
Question 12– I am suffering from physical weakness and poor health when fasting during the whole year and am unable to practice my daily work properly while fasting, and I stay in psychological constriction till the end of the month and I don’t have the Islamic ruling because I am an engineer and my work involves engineering projects.
Answer 12– It is not permissible to break the fast just for the weakness except if it harms you or causes an illness or unbearable awkwardness. But if working while fasting is the cause to that weakness, then one should change the working hours or reduce them or search for another job etc.
Question 13– Is there a harm on the validity of the fast in applying cosmetics on the body, and also the powder?
Answer 13– there is no harm
Question 14– Am I allowed during the obligatory and recommended fasts to use tooth brush and tooth paste or is it from the things that invalidate the fast.
Answer 14– It is permissible only if nothing descends in the abdomen.
Question 15– Is it permissible for a fasting person to gargle with water and other.
Answer 15– It is permissible for a fasting person to gargle with water with the intention of wudhu (ablution), and for other reasons, only if he/she does not swallow any water deliberately, and he/she must spit out his/her saliva after the gargle three times.
Question 16– Is it permissible to use a Miswak (tooth stick) during the state of fasting?
Answer 16– It is permissible for a fasting person to use a tooth stick, but if the person took out the Miswak (tooth stick) form his/her mouth, he/she must not return it to ones mouth when it contains moisture except if the person spits out whatever is in the mouth from saliva, after returning it to the mouth, or the moisture that’s on the Miswak (tooth stick) vanishes in the saliva.
Question 17– Is it permissible to inject a needle and the nutrient during the state of fasting?
Answer 17– Injecting a medicine or other via a needle in a muscle or the jugular vein does not invalidate the fast. Similarly using liquid drops in the ear or the eye does not invalidate the fast even if it caused an appearance of colour or taste in the mouth. Also the fast is not invalidated by using the spray that facilitates the respiratory process if the substance goes in the wind wipe and not the food pipe.
Question 18– An aeroplane pilot is imposed, at the end of his working hours, to drink water in every while, what is the ruling of his fasting?
Answer 18– If the mentioned work during the month of ramadhan is necessary to secure his salary and leaving it will cause awkwardness, then there is no harm in drinking a necessary amount of water and do qadha (fasting the day later in the year) of that day and there is no kaffara (a penance) to be paid by him.
Question 19– If someone was forced to work and was required to drink water, either for necessity like the example of the pilot or due to the extreme heat in the weather. What is he/she to do in the hold month of ramadhan?
Answer 19– If the mentioned work during the month of ramadhan is necessary to secure his salary and leaving it will cause extreme hardship and awkwardness, then there is no harm in drinking a necessary amount of water and do qatha (fasting the day later in the year) of that day and there is no kaffara (a penance) to be paid by him.
Question 20– We are in Boden city in northern Sweden where the night in this place does not exceeds an hour and a half, that is from about 12am to 2am with the visibility of the redness of the sunrise is present, clear and polish and there is no evidence of darkness of the night, so we are in confusion in terms of the timings of the Maghrib, Isha’a and morning prayers. This is in terms of the timings, in terms of the month of Ramadhan, if it begins during these days, what will the fasting procedure be?
Answer 20– If the sunrise redness does not disappear at all, then Maghrib (sunset) is after the whole moon is covered completely and making sure of this is a must. The time for morning prayer is before the sunrise and one must fast the whole of this day with the ability to do so. If one falls in unbearable awkward situation, then breaking the fast is permissible and doing qatha (fasting the day later in the year) after that.
EDIT: Highlighted the miswak ruling for those who miswak (wondering if ilm-e-hadeeth folk know where he gets this ruling from)
As to the answer for Question (1), im also assuming he meant as well that you cannot submerge ur head while ur swimming? wondering why he didnt mention that...
La fata illa Ali reacted to Qa'im in The Most Reliable Hadiths On The Mahdi
The Rise of the Qa’im
The Appearance of the Mahdi in Established Narrations
On the special occasion of the 15th of Sha`ban, I have re-released my free online resource on the Mahdi. This resource - called "Qiyam al-Qa'im" (The Rise of the Qa'im) - is a collection of the most reliable hadiths on the 12th Imam from the most ancient sources. It is available in both Arabic and English.
The book covers various topics on the Mahdi, including his occultation, his uprising, parallels between him various prophets, the Sufyani, signs of his coming, and more. The hadiths were taken from books like al-Kafi, Kamal ad-Deen, Tusi and Nu`mani's books on Occultation, and others. You can read about our hadith-grading standards in the "Preliminaries" section.
This book was available online up until a few months ago. Since then, I've revised all of the gradings, added a new section, added many new hadiths, and added a commentary. I would recommend this version to both new and older readers.
Without further ado, we present Qiyam al-Qa'im: http://www.imamiyya.com/hadith/qiyam
2. Recognition of the Imam
3. The Birth of the Imam
4. The Imam in the Qur'an
5. Fiqh Regarding the Imam
6. Ambassadors of the Imam
7. The Qa'im, the Prophets, and the Righteous
8. The Occultation of the Imam
9. The Sufyani
10. The Uprising of the Imam
11. The Imam's Companions
If you have any questions or comments please let me know on this thread :) JazaakAllahu khayran.
La fata illa Ali got a reaction from Muslim2010 in Imam Mahdi Is From Abu Bakr Lineage?
Folks, lets clearify something here, from the same lineage and being a relative have different meanings.
Every Imam from 6th Imam onwards is RELATED to Abu Bakr but that doesnt mean that they are from the lineage of Abu Bakr. Abu Bakr lineage is different, today those from his line are called Siddiqi's. Those are people from his lineage.
But yeah, is the 6th Imam onward all the way to Imam Mehdi (atfs) RELATED to Abu Bakr...sure.
Whats the big deal with that?
La fata illa Ali got a reaction from Gotham in Fiqh Friday's
So one of the sunnah's or maybe mustahab deeds on Friday is to learn some fiqh. So every Friday I will post something and you folks can skim over it and maybe ou will learn something new insha'Allah.
I will highlight some of my own learnings.
Congregational prayers » Rules of congregational prayers
< Congregational prayers » Qualification of an Imam of congregational prayers|Index|Congregational prayers » Guidelines for Imam and the follower >
1469. When a follower makes his niyyat, it is necessary for him to specify the Imam. But, it is not necessary for him to know his name. If he makes niyyat that he is following the Imam of the present congregation, his prayer is in order.
1470. It is necessary for the follower to recite all the things of the prayers himself, except Surah al-Hamd and the other Surah. However, if his first or second Rak'at coincides with third or fourth Rak'at of the Imam, he should recite Surah al-Hamd and Surah.
1471. If the follower hears Surah al-Hamd and Surah of Imam in the first and second Rak'at of the Fajr, Maghrib and Isha prayers, he should not recite them, even if he may not be able to distinguish the words. And if he does not hear the voice of the Imam, it is Mustahab that he should recite Surah al-Hamd and Surah silently. But if he recites them loudly by mistake, there is no harm.
1472. If the follower hears some words of Surah al-Hamd and the other Surah recited by Imam, he may recite as much as he cannot hear.
1473. If the follower recites Surah al-Hamd and the other Surah by mistake, or recites Surah al-Hamd and Surah thinking that the voice he heard was not the voice of Imam, and if he later realises that it was the voice of Imam, his prayers are in order.
1474. If a follower doubts whether he is hearing the voice of Imam, or if he does not know whether the voice he hears is that of Imam or someone else, he can recite Surah al-Hamd and the other Surah.
1475. The follower should not recite Surah al-Hamd and Surah in the first and second Rak'ats of Zuhr and Asr prayers and it is Mustahab that instead of them he should recite Zikr.
1476. The follower should not say Takbiratul ehram before the Imam. As an obligatory precaution, he should not say the takbir until the takbir of the Imam is completed.
1477. If the follower says the Salam by mistake, before the Imam does it, his prayer is in order, and it is not necessary that he should say Salam again along with the Imam. And even if he says Salam before the Imam intentionally, there is no objection.
1478. If a follower recites other parts of prayers other than Takbiratul ehram before the Imam, there is no objection. But, if he hears them being recited by the Imam, or if he knows when Imam is going to recite them, the recommended precaution is that he should not recite them before the Imam.
1479. It is necessary for the follower that, besides that which is recited in the prayers, he should perform all acts like Ruku and Sajdah with the Imam or a little after him, and if he performs them before the Imam, or after a considerable delay, intentionally, his congregational prayers becomes void. However, if he converts to Furada, his prayers will be in order.
1480. If a follower raises his head from Ruku before the Imam by mistake, and if the Imam is still in Ruku, he (the follower) should return to Ruku, and then raise his head with the Imam. In this case, the extra Ruku, which is a Rukn, will not invalidate the prayers. However, if Imam raises his head before the follower reaches him, as a precaution, the prayer of the follower will be void.
1481. If a follower raises his head by mistake, and sees that the Imam is in Sajdah, as a precaution, he should return to Sajdah, and if it happens in both the Sajdah, the prayers will not be void, although a Rukn has been added.
1482. If a person raises his head from Sajdah before the Imam by mistake, and as he returns to Sajdah he realises that the Imam has already raised his head, his prayer is in order. But, if it happens in both the Sajdah, as a precaution, his prayer is void.
1483. If a follower raises his head from Ruku or Sajdah before Imam by mistake, and does not return to Ruku or Sajdah forgetfully, or thinking that he will not reach the Imam, his congregational prayer is in order.
1484. If a follower raises his head from Sajdah and sees that the Imam is still in Sajdah, he joins the Imam in Sajdah thinking that it is Imam's first, and later realises that it was actually Imam's second, the follower should consider his own Sajdah also as second. But if he goes into Sajdah thinking that it is the second Sajdah of Imam, and later learns that it was Imam's first, he should join Imam in that Sajdah, and also in the subsequent one. In both the cases, however, it is better that he prays again, after completing the congregational prayers.
1485. If a follower goes to Ruku before the Imam by mistake, and realises that if he raises his head, he may reach some part of the Qir'at (surah) of the Imam, and if he does so, then goes to Ruku again with the Imam, his prayers are in order. And if he does not return intentionally, his prayers are void.
1486. If a follower goes to Ruku before Imam by mistake, and realises that if he returns to the state of Qiyam, he will not reach any part of the Qir'at of Imam, if he raises his head just for the sake of offering prayers with the Imam, and then goes to Ruku again with Imam, his congregational prayers are in order. Also, if he does not return (to the state of Qiyam) intentionally, his prayers will be in order, and will become Furada.
1487. If a follower goes to Sajdah before the Imam by mistake, and if he raises his head with the intention of joining Imam, and doing Sajdah with the Imam, his congregational prayers are in order. And if he does not return intentionally, his prayers are in order, but it will turn into Furada.
1488. If Imam mistakenly recites qunut in a Rak'at which does not have qunut, or recites tashahhud in a Rak'at which does not have tashahhud, the follower should not recite qunut or tashahhud. But, he cannot go to Ruku before the Imam or rise before the Imam rises. In fact, he should wait till the qunut or tashahhud of Imam ends, and offer the remaining prayers with him.
La fata illa Ali got a reaction from Murtada in Shaykh Saduq On Imams' Mistakes
your all digressing from the point. I am curious to understand what Sheikh Sadooq meant by 'they make mistakes' ???
Can anyone shed light on that?
my guess is like...they left the stove on or they left the garage door open, I guess that's more like they 'forget'. To be honest, hard to say they make a math error or they mistakenly call someone by a different name or they guess and it turns out to be wrong...
I don't know....
La fata illa Ali reacted to Abu_Muslim in 8 Facts About Food That Will Totally Creep You Out
not even creeped out