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In the Name of God بسم الله

Layla40

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Everything posted by Layla40

  1. Salam ,

    Can you unban me from chat again sis.. I've been banned again for no reason :-/

    Shukran

  2. I think you should read that article properly, especially the paragraph you shaded in red, since nowhere does it claim tahreef of the Quran, you have just failed to comprehend it. That paragraph is saying, concepts of wilayat and tatheer etc .. They have been hidden within verses that are unrelated to the context of the verse, in order to protect the Quran from being changed due to personal interests and political intrigue. You think the Imams (as) are not mentioned in the Quran, so tell me where are the names of Abu Bakr and Umar in the Quran? The concepts of imamate are in the Quran .. The Quran does not allude to Abu Bakr being a khalif.. People elected Abu Bakr as caliph, but in the Quran you will see that it is only god who divinely selects his representatives. 1. Tell me where you got that reference from? Just to let you know, we don't call all our sources "sahih" like you do. 2. We regard the narrations that praise abu Bakr as fabricated as it outrightly contradicts other true narrations and historical sources about Abu Bakr and Umar (shame on them).. The view of imam Ali (as) has already been confirmed in the sermon in Nahjul balagha regarding these 2, that sermon is very eloquent like the imams (as) other sermons. 3. Why dont you bring forth an example of a fabricated Hadith from al Kafi?
  3. Good questions .. I don't have a conclusive response , so just wait for someone ..
  4. Thank you so much :D

    W Salam x

  5. Salam Alaykum,

    Can you update me on what's happening on the chat ban? I still haven't been unbanned and it's been nearly 3 days,i hate to sound pushy but I just want to remind you.

    Thanks

  6. Salam, 4 – And from him from his father from Ibn Abi `Umayr from `Umar b. Udhayna from Zurara. He said: `Abdullah b. `Umayr al-Laythi came to Abu Ja`far Úáíå ÇáÓáÇã, and he said: What do you say regarding the mut`a of women? So he said: Allah allowed it in His book and upon the sunna [the tongue – in al-Kafi] of His prophet, so it is halal until the day of the resurrection. So he said: O Abu Ja`far, the likes of you saying this and `Umar forbade it and prohibited it? So he said: Even if he did so. So he said: Verily I pray that Allah guard you from that, that you consider lawful something that `Umar forbade. He said: So he said to him: So, you are upon the doctrine of your companion and I am upon the doctrine of the Messenger of Allah Õáì Çááå Úáíå æÂáå. So now then, I imprecate (?) you that the truth [the doctrine – in al-Kafi] is what the Messenger of Allah Õáì Çááå Úáíå æÂáå said, and the false is what your companion said. He said: So `Abdullah b. `Umayr drew near and said: Would it make you happy if your women and your daughters and your sisters and your cousins do it? He said: So Abu Ja`far Úáíå ÇáÓáÇã turned away from him when his women and cousins were mentioned. Why did Imam (as) turn away from this question? Isn't it a valid question? How would you feel if your sister or relatives did Muta? I want to know why Imam (as) turned away from this question as its an important one that should have been addressed. Thanks.
  7. LOOOL that pic is hilarious ! :!!!:
  8. Erm... Can you define and elaborate on "cyber sex" ? :wacko: :unsure: What does that mean??
  9. I find this narration very odd and my heart doesn't seem to agree with it, neither my intellect. First of all: 1. This was a DREAM! 2. There's no way knowing its true or not. 3. It's a bit silly, considering the fact that taking one straw as a toothpick from a whole bundle of straws won't harm the owners business and even if the owner knew about it, it wouldn't affect him anyway and he wouldn't really care. If anything, I call such a huge punishment for such a pathetic, insignificant act rather extreme and mind bogglingly stupid. Tell me your opinion.. Just to add, this was a "pious" man so a pious man wouldn't do such a thing on purpose anyway, he did it subconsciously without realising it and it was all innocent.. I'm telling you, if this is true, then just to let you know ... WE'RE ALL GOING TO HELL lol
  10. Ok first of all... 1. This sermon is known as the sermon of ash-Shiqshiqiyyah, and is counted among the most famous sermons of Amír al-mu’minín. It was delivered at ar-Rahbah. Although some people have denied it to be Amír al-mu’minín’s utterance and by attributing it to as-Sayyid ar-Razí (or ash-Sharíf ar-Razí) have laid blame on his acknowledged integrity, yet truth-loving scholars have denied its veracity. Nor can there be any ground for this denial because `Alí’s (p.b.u.h.) difference of view in the matter of Caliphate is not a secret matter, so that such hints should be regarded as something alien. And the events which have been alluded to in this sermon are preserved in the annals of history which testifies them word by word and sentence by sentence. If the same events which are related by history are recounted by Amír al-mu’minín then what is the ground for denying them? 2. You claim that Nahjul Balagha has no narrators and therefore ALL of Nahjul balagha is inauthentic and questionable.. Is that rational, or logical? So all those GENIUS sermons are all fabricated? The very first sermon of Nahjul balagha brings out the fallacy of your argument. 3. You posted this "letter" that allegedly came from Nahjul Balagha: Allah has chosen many people from among the muslims to approve extend the divine mission. Allah and his messenger have conferred the highest status on the first two caliphs, Abu bakr and umar. I swear by my own life that they occupy the greatest position in the fold of islam. May Allah have mercy upon them , for they suffered intensely for the sake of islaam. May Allah compensate them for their sacrifices. (sharah nahjul balagha, ibn meesum , page 488 , iran) Why don't you open up Nahjul balagha and you will see for yourself that no such letters exist in it!! This is a false letter, made up. 4. Those narrations that have been attributed to the A'immah (as) about Abu Bakr and Umar are all fabrications. I don't even know the narrators and there's no way you can prove its authenticity at all. Have you read the book called "When I Was Guided" ? You should read it. It's written by a former Sunni, turned Shia after he found hadiths within Sunni books about Abu Bakr and Umar which put them in a very bad light. If you say some stuff in your saheeh bukhari is fabricated , then why do you call it saheeh for? There's goes your "saheeh" book in the garbage.
  11. Isn't that a bit extreme? I mean, what's the worse that could happen? Shaking hands doesn't promote corruption within a society.
  12. Thx , bro...lol that line made me LOL.. Everyone watch it !!
  13. Salam, This goes out to all Quranists (Imposter) to prove the fallacy of their argument "why can't i see it in the Quran", this also goes out to all Sunnis. I strongly recommend all Shia brothers and sisters to watch this video and to WRITE DOWN NOTES as he picks up on these amazing points and does a full rebuttal of this erroneous argument. We can use these amazingly strong arguments against misguided sects. Must Watch http://m.youtube.com/index?desktop_uri=%2F&gl=GB#/watch?v=76bbMIN7zMk
  14. Stupid Question asked by a friend: Is it true guys can't shake girls' hands in your religion? My reaction : :squeez: of course that not true !
  15. Tell me, under what basis does the guy in the video reject the Khutba of Shaqshqiya?? I can't understand all the Urdu, so if you could tell me what he basically said, thx. You have narrated fabricated narrations that "apparently" say imam baqir (as) said good stuff about abu Bakr... Yet it contradicts his other statements of condemnation towards him as well as from all other A'immah (as).
  16. Exactly ... You can't falsify it !! ^^ Truth stands clear from falsehood!!
  17. Thank you sis :) x

  18. Ok then Ali SHAH.. Lets see you try to falsify this: SERMON-3 Beware! By Alláh the son of Abu Quláfah (Abu Bakr)(2) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it. Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Alláh (on his death). I found that endurance thereon was wiser. So I adopted patience although there was [Edited Out]ing in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself. (Then he quoted al-A`shá’s verse): My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jábír’s brother Hayyán.(3) It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Alláh people got involved in recklessness, wickedness, unsteadiness and deviation. Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group(4) and regarded me to be one of them. But good Heavens! what had I to do with this consultation? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah’s wealth(5) like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate. At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Alláh saying: That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur’an, 28:83) Yes, by Alláh, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Alláh with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat. (It is said that when Amír al-mu’minín reached here in his sermon a man of Iraq stood up and handed him over a writing. Amír al-mu’minín began looking at it, when Ibn `Abbás said, O’ Amír al-mu’minín, I wish you resumed your Sermon from where you broke it. Thereupon he replied, O’ Ibn `Abbás it was like the foam of a Camel which gushed out but subsided. Ibn `Abbás says that he never grieved over any utterance as he did over this one because Amír al-mu’minín could not finish it as he wished to.) ash-Sharíf ar-Razí says: The words in this sermon like the rider of a camel mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel’s unruliness, it would throw him somewhere and would get out of control. "ashnaq an-náqah" is used when the rider holds up the rein and raises the camel’s head upwards. In the same sense the word "shanaqa an-náqah" is used. Ibn as-Sikkít has mentioned this in Isláh al-mantiq. Amír al-mu’minín has said "ashnaqa lahá" instead of "ashnaqahá", this is because he has used this word in harmony with aslasa lahá and harmony could be retained only by using both in the same form. Thus, Amír al-mu’minín has used "ashnaqa lahá" as though in place of "in rafa`a lahá ra’sahá", that is, "if he stops it by holding up the reins." (1).This sermon is known as the sermon of ash-Shiqshiqiyyah, and is counted among the most famous sermons of Amír al-mu’minín. It was delivered at ar-Rahbah. Although some people have denied it to be Amír al-mu’minín’s utterance and by attributing it to as-Sayyid ar-Razí (or ash-Sharíf ar-Razí) have laid blame on his acknowledged integrity, yet truth-loving scholars have denied its veracity. Nor can there be any ground for this denial because `Alí’s (p.b.u.h.) difference of view in the matter of Caliphate is not a secret matter, so that such hints should be regarded as something alien. And the events which have been alluded to in this sermon are preserved in the annals of history which testifies them word by word and sentence by sentence. If the same events which are related by history are recounted by Amír al-mu’minín then what is the ground for denying them? If the memory of discouraging circumstances faced by him soon after the death of the Prophet appeared unpalatable to him it should not be surprising. No doubt this sermon hits at the prestige of certain personalities and gives a set back to the faith and belief in them but this cannot be sustained by denying the sermon to be Amír al-mu’minín’s utterance, unless the true events are analysed and truth unveiled; otherwise just denying it to be Amír al-mu’minín’s utterance because it contains disparagement of certain individuals carries no weight, when similar criticism has been related by other historians as well. Thus (Abú `Uthmán) `Amr ibn Bahr al-Jáhiz has recorded the following words of a sermon of Amír al-mu’minín and they are not less weighty than the criticism in the "Sermon of ash-Shiqshiqiyyah."
  19. Salam Alaykum

    I think it was a few weeks ago that I was banned from the chatroom and I feel this is unfair as I didn't mean to create anarchy or trouble , I was just joking around a bit.

    Please forgive me and remove my ban, I promise that I will behave ethically and appropriately. I really appreciate it.

    Shukran and bless you

  20. 1. æóÇáóøÐöí ÌóÇÁó ÈöÇáÕöøÏúÞö æóÕóÏóøÞó Èöåö ۙ ÃõæáóٰÆößó åõãõ ÇáúãõÊóøÞõæäó {33} [Pickthal 39:33] And whoso bringeth the truth and believeth therein - Such are the dutiful. [Pooya/Ali Commentary 39:33] "He who brings the truth" refers to the Holy Prophet, and it is unanimously accepted by the scholars of all sects that 'He who testifies it' refers to Ali ibn abi Talib. See commentary of Ali Imran : 52 and 53. Ibn al Maghazli writes the abovenoted interpretation in his Manaqibah on the authority of Mujahid. Hafizan ibn Marduwayh and Hafiz Abu Nu-aym have also recorded this tradition. Once the Holy Prophet asked his companions: "Who among you would relate to me a distinguishing excellence of my cousin, Ali?" "I shall," said Ammar Yasir. "Do, then," said the Holy Prophet. Ammar recited this verse. "True is that which you have recited," said the Holy Prophet. Imam Ali said: "I am the siddiq al akbar (the greatest truthful) and I am the faruq al azam (the greatest distinguisher), and none shall claim these titles other than me, save a liar." Ibn Abbas said: "When on the night of ascension the Holy Prophet visited the kingdom of Allah in the heavens, He told him: 'Go and inform your followers what you have seen here'. The Holy Prophet asked: 'Who would testify my statement?' Allah replied: 'Ali will testify.'" "These are those who safeguard themselves against evil" and verses 34 and 35 refer to the other believers in the truth who also are entitled to be called muttaqin according to the degree of their sincerity in the faith. Aqa Mahdi Puya says: This verse is applicable to all the prophets and their testifiers. Among them the most distinguished are: (i) Mumin ali Firawn, (ii) Mumin ali Yasin, (iii) Ali ibn abi Talib, the superior most among them. Any view expressed by any commentator, not supported by the sayings of the Holy Prophet, should be rejected outright. 2. áóÞóÏú äóÕóÑóßõãõ Çááóøåõ Ýöí ãóæóÇØöäó ßóËöíÑóÉò ۙ æóíóæúãó Íõäóíúäò ۙ ÅöÐú ÃóÚúÌóÈóÊúßõãú ßóËúÑóÊõßõãú Ýóáóãú ÊõÛúäö Úóäúßõãú ÔóíúÆðÇ æóÖóÇÞóÊú Úóáóíúßõãõ ÇáúÃóÑúÖõ ÈöãóÇ ÑóÍõÈóÊú Ëõãóø æóáóøíúÊõãú ãõÏúÈöÑöíäó {25} [Pickthal 9:25] Allah hath given you victory on many fields and on the day of Huneyn, when ye exulted in your multitude but it availed you naught, and the earth, vast as it is, was straitened for you; then ye turned back in flight; [Pooya/Ali Commentary 9:25] Immediately after the conquest of Makka, the pagan idolaters, under the command of Malik bin Awf, organised a great gathering of 4000 soldiers near Hunayn which is on the road to Tayf from Makka to make plans for attacking the Holy Prophet. The Holy Prophet, with a force of 12000, marched towards Hunayn. For the first time the Muslims had tremendous odds in their favour. On leaving the narrow oasis of Hunayn the road enters winding gorges, suitable for ambuscades. As soon as the Muslim vanguard entered the hilly country, the enemy fell upon them with full fury and caused havoc with their arrows from their places of concealment. Many were slain, and many ran away from the battle as they had done in the battle of Uhad. Those who were acclaimed as the heroes of Islam, after the departure of the Holy Prophet from this world, were among the deserters. Abu Qatada says: "The Muslims took to flight. I was also among them. Suddenly I saw Umar ibn Khattab among those who were running away. I asked him: 'What has happened?' He said: 'It is the will of Allah.'"(Sahih Bukhari Vol. 3, p. 45.) According to some traditions Ali ibn abi Talib, Abbas ibn Abd al Muttalib, Abu Sufyan ibn Harith and Abdullah ibn Masud were the only four persons who stayed with the Holy Prophet. Some say there were ten persons who did not run away. Ali stood in front of the Holy Prophet and stopped every attack made by the enemy to slay him. The Holy Prophet called those who were deserting to come back. Some of them returned and joined Ali to launch a counter attack on the enemy. When Ali killed Abu Jarul, the standard bearer of the enemy army, a general retreat began to take place among the invaders, which soon turned into chaos and then flight. In this way a most crushing defeat was inflicted on the enemy. After the battle, on the instructions of the Holy Prophet, the spoils of war taken by the Muslims, were returned to those who embraced Islam. Some refused to comply with his orders. In such cases the Holy Prophet compensated them. When one companion protested that the Holy Prophet had not done justice in the matter of distributing the spoils of war, some people wanted to kill him, but the Holy Prophet stopped them and said: "Wait. Such people, on their own, one day will go out of the true faith, then the best of men among you will kill him." And that man was killed by Ali in the battle of Nahrawan. Aqa Mahdi Puya says: The believers who stayed with the Holy Prophet on the day of Hunayn also received the divine tranquillity (sakinah), along with the Holy Prophet. In verse 40 of this surah it is said that the companion of the Holy Prophet in the cave was deprived of this tranquillity. Upon the commentary of verse 27, it can be said that the gates of repentance are always open to all persons, even for fugitives and captives. In this course, those sinners will be involved in the forgiveness of Allah who truly feel sorry. It is in this case that Allah not only covers their sins but also loves them. The verse says: “ Then, after that (escape) , Allah turns towards whomever He pleases, and Allah is Forgiving, Merciful.” By the way, it should be noticed that the acceptance of repentance is not obligatory for Allah, but it is an excellence which relates to His Own Wisdom. 374 Explanations: There are some probabilities expressed upon the meaning of the repentance which is mentioned in the verse. They are as follows: 1. Repenting from the sin of escaping from battle-field. 2. Repenting from idolatry. 3. Repenting from pride, and from reliance on the immensity of persons. * * * * * Was Abu Bakr, Umar among those who repented and truly felt sorry? NO. On the other hand they violated the rights of the Prophets Holy Daughter and made her upset !!
  21. Oh dear ... Please, make sure you save below into your favourites list you'll be needing it mate: http://masoom110.tripod.com/shiagroups/id9.html It's the best answer. Typical Sunni questions and arguments, and then they're answered with great clarity in the website :) :yaali:
  22. Our intention is to direct it towards the group, not Allah (swt) , that's quite obvious. If your name is azeez and I say "you're so stupid azeez" , I'm directing it at you, not at Allah, that's my intention.
  23. Then how on earth do we ascertain what hadiths are authentic and what aren't? I got this Hadith from this online book, check it out: http://www.maaref-foundation.com/english/library/hadith/al-khisal/08_1.htm The chain of narrators are similar to each other so they can't all be fabricated. Furthermore, the chain of narrators come from trustworthy people and through the imams (as) Seriously, how do we know what true and what's not? There are some Shias who say a Hadith is authentic and others that say it isn't.. Who's right? Who's wrong? What going on! Also, this kind of Hadith isn't something you can compare with the Quran.
  24. Abul Hussein Muhammad ibn Ali ibn ash-Shah narrated that Abu Hamid Ahmad ibn Muhammad ibn al-Hussein quoted on the authority of Abu Yazid Ahmad ibn Khalid al-Khalidy, on the authority of Muhammad ibn Ahmad ibn Salih al-Tamimy, on the authority of his father, on the authority of Anas ibn Muhammad Abu Malik, on the authority of his father, on the authority of Ja’far ibn Muhammad (MGB), on the authority of his father (MGB), on the authority of his grandfather (MGB), on the authority of Ali ibn Abi Talib (MGB) that in his will God’s Prophet (MGB) told him, “O Ali! God will throw those who obey their wives face down into the Fire of Hell.” Ali (MGB) asked, “What is meant by that obedience?” The Prophet (MGB) replied, “(That obedience is) to permit one’s wife to go to public baths, wedding parties, mourning ceremonies, and wear transparent clothes.” What does that mean?? :o Women can't mourn? Cant go funeral or Muharram to Mourn?? Women can't go to a wedding ceremony? Women can't go to public bath? What is this nonsense? If this Hadith is fabricated, it's worrying coz it's from a Shia book.. :|
  25. You were beaten by a Shia Quran teacher!? He obviously wasn't Muslim, let alone Shia. How can you hit or punish some kids for reading the Quran wrongly or making a mistake. HOW RETARDED IS THAT! Thats not even what Islam teaches. It really boils my blood, I swear! If I ever saw such injustice, I would stand up to that person and stand for the truth.
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