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In the Name of God بسم الله

ÇáÍÑ ÇáÚÇãáí

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  1. ÇáÇãÇã ÇáãÚÕæã äÇÆÈ ÇáÇÆãÉ ÇáãÚÕæãíä ÍÌÉ Çááå æáí ÇãÑ ÇáãÓáãíä ÞÇÆÏ ÇáÇãÉ ÇáÇÓáÇãíÉ ÇáÍÇÌ ÇáÓíÏ ÇáÞÇÆÏ ÇáÇãÇã Úáí ÇáÎÇãäÆí ÕáæÇÊ Çááå Úáíå ÇáÇãÇã ÇáãÚÕæã äÇÆÈ ÇáÇÆãÉ ÇáãÚÕæãíä ÍÌÉ Çááå æáí ÇãÑ ÇáãÓáãíä ÞÇÆÏ ÇáÇãÉ ÇáÇÓáÇãíÉ ÇáÍÇÌ ÇáÓíÏ ÇáÞÇÆÏ ÇáÇãÇã Úáí ÇáÎÇãäÆí ÕáæÇÊ Çááå Úáíå
  2. ^ marfoo3 doesnt neccerily have to mean there is missing narrators, we see in many chains many times it says from ibn abas rafa3aho illa rasoolallah and besides ali ibn asbat was from the companions of imam al-jawad (a.s) so why would there be missing narrators? because abu jafar a.s here is imam aljawad a.s not imam albaqir a.s ... if you look at the other chains for this hadith they all come from imam aljawad a.s such as the one narrated by jafar alsufi in illal alsharie...
  3. If there is anything funny, you shold be laughing at shiekh almufeed (r.a) , because I quoted him. Regarding the tawtheeq of al-Mufeed, the way mufeed listed the narrators and narrated each of their narrations seperately, shows he's tawtheeq to be specfic and not general. Now, regarding the difference of opinion shiekh al-Mufeed (r.a) had on ibn Sinan, if we read what ibn tawoos quoted from al-Mufeed (r.a) in his book falah al-sael and look at the other comments I quoted and you quoted from almufeed , it clearly shows that shiekh al-Mufeed (r.a) had two opinions, and one must of benn before the other. Thus showing shiekh al-mufeed (r.a) changed his opinion regarding ibn sinan, and what appears from the quote of ibn tawoos (r.a) of al-mufeed (r.a) is that he later one became aware of the praises and postive comments regarding almufeed as well as previously being aware of the negative comments, thus concluding that he was relaible, inparticularly the fact that his later opinion became more dependent on the hadith of the Imam (a.s) that he accepted, as clearly shown in ibn tawoos (r.a) quote below "ÓãÚÊ ãä íÐßÑ ØÚäÇ Úáì ãÍãÏ Èä ÓäÇä æáÚáå áã íÞÝ ÅáÇ Úáì ÇáØÚä Úáíå æáã íÞÝ Úáì ÊÒßíÊå æÇáËäÇÁ Úáíå æßÐáß íÍÊãá ÃßËÑ ÇáØÚæä ¡ ÝÞÇá ÔíÎäÇ ÇáãÚÙã ÇáãÃãæä ÇáãÝíÏ ãÍãÏ Èä ãÍãÏ Èä ÇáäÚãÇä Ýí ßÊÇÈ ßãÇá ÔåÑ ÑãÖÇä áãÇ ÐßÑ ãÍãÏ Èä ÓäÇä ãÇ åÐÇ áÝÙå : Úáì Ãä ÇáãÔåæÑ Úä ÇáÓÇÏÉ ãä ÇáæÕÝ áåÐÇ ÇáÑÌá ÎáÇÝ ãÇ Èå ÔíÎäÇ ÃÊÇå ææÕÝå ¡ æÇáÙÇåÑ ãä ÇáÞæá ÖÏ ãÇáå Èå ÐßÑ ¡ ßÞæá ÃÈí ÌÚÝÑ ÝíãÇ ÑæÇå ÚÈÏ Çááå Èä ÇáÕáÊ ÇáÞãí ÞÇá : ÏÎáÊ Úáì ÃÈí ÌÚÝÑ Ýí ÂÎÑ ÚãÑå ÝÓãÚÊå íÞæá : ÌÒì Çááå ãÍãÏ Èä ÓäÇä Úäí ÎíÑÇ ÝÞÏ æÝì áí . æßÞæáå ÝíãÇ ÑæÇå Úáí Èä ÇáÍÓíä Èä ÏÇæÏ ÞÇá : ÓãÚäÇ ÃÈÇ ÌÚÝÑ íÐßÑ ãÍãÏ Èä ÓäÇä ÈÎíÑ æíÞæá : ÑÖí Çááå Úäå ÈÑÖÇí Úäå ¡ ÝãÇ ÎÇáÝäí æáÇ ÎÇáÝ ÃÈí ÞØ . From this quote we can understand the following pionts -Shiekh al-mufeed (r.a) was aware of the negative comments, he disagread with his teacher when he weakend ibn sinan -Shiekh al-mufeed (r.a) was aware of the postive comments, quoted hadiths praising ibn sinan and relied on them. -Shiekh al-mufeed (r.a) disagread with the weaking and prefered the hadiths over the opinion of those who weaken him. Thus, since we know shiekh al-mufeed (r.a) had two opinions, he must of changed his opinion on ibn sinan, and what appears to be more evident is that he later on changed his opinion about ibn sinan from being weak to being relaible. Now regarding other mutaqademeen who held the view that ibn sinan was relaible. -Shiekh al-qummi (r.a) he narrated from him in his tafseer. -Ibn Al-waleed and shiekh al-sadook as they did not do istithnaa to him from nwawadir alhikmah, and the only included books which they relied upon, and lets not forget they were very strickt with authenticating narrators. (refer to usool ilm arrijal V2 by ayatullah shiekh muslim aldawori, student of sayed alkhoei) -Also Abu alabbas ibn nooh agreed with sadook and ibn alwaleed on this issue as he clearly stated "æÞÏ ÃÕÇÈ ÔíÎäÇ ÃÈæ ÌÚÝÑ ãÍãøÏ Èä ÇáÍÓä Èä ÇáæáíÏ Ýí Ðáß ßáøå¡ æÊÈÚå ÃÈæ ÌÚÝÑ Èä ÈÇÈæíå ÑÍãåþÇááå Úáì Ðáß ÅáÇø Ýí ãÍãøÏ Èä ÚíÓì Èä ÚÈíÏ ÝáÇ ÃÏÑí ãÇ ÑÃíå Ýíå¡ áÃäøå ßÇä Úáì ÙÇåÑ ÇáÚÏÇáÉ æÇáËÞÉ Now regarding the statement of ayoob ibn nooh about ibn sinan "i do not allow you to narrate his narrations", it was refering to the narrations from the books he never heard from, as Ayatullah dawoori proved in his book usool ilmul rijal V2. Lets not forgot we have the narrations of the imams (a.s) authenticated by sayed al-khoei (r.a) and shiekh al-,mufeed relied on them, praising muhammed ibn sinan highly.
  4. first off, ibn tawoos was quoting shiekh almufeed and he has authentic chains to shiekh almufeed, and he also quoted many hadiths praising.. some were authenticated by sayed al-khoei r.a ... and this is almufeeds quote in alershad ÇáÅÑÔÇÏ - ÇáÔíÎ ÇáãÝíÏ - Ì 2 - Õ 247 - 248 Ýããä Ñæì ÇáäÕ Úáì ÇáÑÖÇ Úáí Èä ãæÓì ÚáíåãÇ ÇáÓáÇã ÈÇáÅãÇãÉ ‹ ÕÝÍÉ 248 › ãä ÃÈíå æÇáÅÔÇÑÉ Åáíå ãäå ÈÐáß ¡ ãä ÎÇÕÊå æËÞÇÊå æÃåá ÇáæÑÚ æÇáÚáã æÇáÝÞå ãä ÔíÚÊå : ÏÇæÏ Èä ßËíÑ ÇáÑÞí ¡ æãÍãÏ Èä ÅÓÍÇÞ Èä ÚãÇÑ ¡ æÚáí ÇÈä íÞØíä ¡ æäÚíã ÇáÞÇÈæÓí ¡ æÇáÍÓíä Èä ÇáãÎÊÇÑ ¡ æÒíÇÏ Èä ãÑæÇä ¡ æÇáãÎÒæãí ¡ æÏÇæÏ Èä ÓáíãÇä ¡ æäÕÑ Èä ÞÇÈæÓ ¡ æÏÇæÏ Èä ÒÑÈí ¡ æíÒíÏ ÇÈä ÓáíØ ¡ æãÍãÏ Èä ÓäÇä 1) I dont really care of what you have to say abt the level of Imam khomayni's (a.s) level of fiqh, because first off you are in no position to judge. Second off, you dont even meet the requirements to do so. third off Many Ayatullahs and studies have been made on the uniquness and the depth of imam khomany's a.s style in fiqh adn many ayatullah contributed, even sayed kamal alhaydari said in one of his bahth alkharej lectures in hawza said imam khomayni a.s level in figh and usool was at the highest level 2)baseless claims, so was imam khomayni a.s mujtahid or not? if he was then there is no reason to beat around the bush, if he wasnt then wats your evidence? 3) Shariatmadari was killed because he plotted to assisanate imam khomayni a,s, like many other hypocrites and agents. I already stated Imam khomayni a.s opinion overrides the opinion of sayed al-khoei r.a because it agrees with the hadith that are inpraise of muhammed ibn sinan and sayed al-khoei even authenticated them. I wanna say a.s just for imam khomayni a.s from all scholars, whats it to you?
  5. Shu falsefood? what did ibn tawoos make it up on the spot as he was wrting his book??? besides shiekh al-mufeed did tawtheeq to him in alershad... sure habibi... mujam rijal alkhoei volume 17 page 160-172 2 " Úä ÃÈí ØÇáÈ ÚÈÏ Çááå Èä ÇáÕáÊ ÇáÞãí ¡ ÞÇá : ÏÎáÊ Úáì ÃÈí ÌÚÝÑ ÇáËÇäí Úáíå ÇáÓáÇã Ýí ÂÎÑ ÚãÑå ¡ ÝÓãÚÊå íÞæá : ÌÒì Çááå ÕÝæÇä Èä íÍíì ¡ æãÍãÏ Èä ÓäÇä ¡ æÒßÑíÇ Èä ÂÏã Úäí ÎíÑÇ ¡ ÝÞÏ æÝæÇ áí ¡ æáã íÐßÑ ÓÚÏ Èä ÓÚÏ ¡ ÞÇá : ÝÎÑÌÊ ÝáÞíÊ ãæÝÞÇ ¡ ÝÞáÊ áå : Åä ãæáÇí ÐßÑ ÕÝæÇä ¡ æãÍãÏ Èä ÓäÇä æÒßÑíÇ Èä ÂÏã ¡ æÌÒÇåã ÎíÑÇ æáã íÐßÑ ÓÚÏ Èä ÓÚÏ ¡ ÞÇá : ÝÚÏÊ Åáíå ¡ ÝÞÇá : ÌÒì Çááå ÕÝæÇä Èä íÍíì ¡ æãÍãÏ Èä ÓäÇä ¡ æÒßÑíÇ Èä ÂÏã ¡ æÓÚÏ Èä ÓÚÏ Úäí ÎíÑÇ ¡ ÝÞÏ æÝæÇ áí " . ÃÞæá : ÇáÑæÇíÉ ÕÍíÍÉ .3 - " ÍÏËäí ãÍãÏ Èä Þæáæíå ¡ ÞÇá : ÍÏËäí ÓÚÏ ¡ Úä ÃÍãÏ Èä åáÇá ¡ Úä ãÍãÏ Èä ÅÓãÇÚíá Èä ÈÒíÚ ¡ Ãä ÃÈÇ ÌÚÝÑ Úáíå ÇáÓáÇã ßÇä íÎÈÑäí ÈáÚä ÕÝæÇä ÇÈä íÍíì ¡ æãÍãÏ Èä ÓäÇä ¡ ÝÞÇá : ÅäåãÇ ÎÇáÝÇ ÃãÑí ¡ æÞÇá : ÝáãÇ ßÇä ãä ÞÇÈá ¡ ÞÇá ÃÈæ ÌÚÝÑ Úáíå ÇáÓáÇã áãÍãÏ Èä Óåá ÇáÈÍÑÇäí : Êæá ÕÝæÇä Èä íÍíì ¡ æãÍãÏ Èä ÓäÇä ¡ ÝÞÏ ÑÖíÊ ÚäåãÇ " . ÃÞæá : ÇáÑæÇíÉ ÕÍíÍÉ Úáì ÇáÃÙåÑ . 1) brother, his throwing attacks and false accusations on imam khomayni a.s this is beyond just giving ur opinion. 2) If you read what said again he is implying that imam khomayni a.s was only good with ilmul akhlaqq and even at that he was "fairly mid level " 3) brother if u dont accepts sayign a.s after scholars then, then kindly take out "salaamun 3alayna wa 3ala ibaad Allah assaliheen" out of your prayer
  6. 1) who made you admin? An admin is suppose to administrate this forum and make sure you insults are not thrown at our scholars nor they disrespected thats what you are diong. 2) Imam Ali (a.s) look at your faults before giong after the faults of others, you claim Imam khomayni a.s akhlaqq were mid level yet you dont posses any, seems pretty jewish to me. Despite many scholars have such as sayed kamal alhaydari outstandingly praised his level of spirtual reforming... (but I guess that is no value since you consider yourself above our maraji3) 3) regarding imam khomayni's juristprudence level, i guess you are more knowlgable than half our contemparary scholars who testified for his ijteehad, yet all you have achieved in life is adminstration of shiachat. 4) what would you know about Imam khomayni a.s jurisprudence level, like have you reached bahs kharej level so you can judge whats terribe fiqh and whats good? ...... 5) enough of your fairytales, you talk as if u know imam khomayni's intentions of becomming a marja3.....lets say imam khomayni a.s did wanna become a marja3 because thats a requirement of him being a faqeeh at the highest level and it would secure him from that and thus help him make his mission successful,, whats it to you? 6) I pulled it out of the saying of the imams a.s, unless they are khomayni fanatic to you.... 7) AS for who is more knowlegable, thats up to the mujtahids to decide not you, so dont try and force your opinion on others...
  7. ^Shiekh al-Mufeed regarded him as relaible adn cleared the confusion ibn tawoos states in his book falah alsa'el سمعت من يذكر طعنا على محمد بن سنان ولعله لم يقف إلا على الطعن عليه ولم يقف على تزكيته والثناء عليه وكذلك يحتمل أكثر الطعون ، فقال شيخنا المعظم المأمون المفيد محمد بن محمد بن النعمان في كتاب كمال شهر رمضان لما ذكر محمد بن سنان ما هذا لفظه : على أن المشهور عن السادة من الوصف لهذا الرجل خلاف ما به شيخنا أتاه ووصفه ، والظاهر من القول ضد ماله به ذكر ، كقول أبي جعفر فيما رواه عبد الله بن الصلت القمي قال : دخلت على أبي جعفر في آخر عمره فسمعته يقول : جزى الله محمد بن سنان عني خيرا فقد وفى لي . وكقوله فيما رواه علي بن الحسين بن داود قال : سمعنا أبا جعفر يذكر محمد بن سنان بخير ويقول : رضي الله عنه برضاي عنه ، فما خالفني ولا خالف أبي قط . In summary, Ibn tawoos states in his book falah al-sael those who weaken ibn sinan do so because they have not heard anyone praise him, and then he quotes shiekh al-mufeed saying "the known from the saddah (ahlul albayt) in regards to muhammed ibn sinan is incontrary to what my teacher said in regards to him......like the saying of imam Abu jafar (a.s) "May Allah reward muhamemd ibn sinan he was loyal to me, and he (a.s) also said may Allah be pleased with him he never went against any of my orders or my fathers' orders" Sayed al-khoei authenticated both of these narratons from the imams a.s Exuse me? and who are u to say imam khomayni a.s carries no wieght in this field? lol with all due respect what wieght do u carry in any field to say imam khomayni a.s does not carry with in this field....As a part of studying Bahsul kharej and completing it in hawza every marja' has the right to give his own ijteehad regarding those issues.. if u see sayed al-khoei greater in this field, there were many other scholars who proclaimed the a3lamiya of imam khomayni a.s, so if u chose to give prefrece to one scholar over the other, you must respect all opinions and not say he carries no wieght in this field......
  8. Imam khomayni (a.s) said in his book kitab albay' "..Muhammed ibn Sinan is trustworthy" ßÊÇÈ ÇáÈíÚ - ÇáÇãÇã ÇáÎãíäí - Ì 2 - Õ 450 ÑæÇíÉ ÅÓãÇÚíá Èä ÌÇÈÑ - ÇáÊí åí ÕÍíÍÉ Ãæ ßÇáÕÍíÍÉ ; ÅÐ áíÓ Ýí ÓäÏåÇ ÅáÇ ãÍãÏ Èä ÓäÇä ¡ æåæ ËÞÉ Úáì ÇáÃÕÍ ÇáãßÇÓÈ ÇáãÍÑãÉ - ÇáÓíÏ ÇáÎãíäí - Ì 2 - Õ 93 Ýí ÓäÏåÇ ãÍãÏ Èä ÓäÇä ( 1 ) æåæ áÇ ÈÃÓ Èå Imam (a.s) also in al-makasib al-muharramah said "..there is no problem in him (i.e muhammed ibn sinan) And Sayed al-khoei (r.a) authenticated two narrations of the imams (a.s) praising Muhammed ibn sinan in his book mujam rijal al-hadith, despite weakning him in the end, but the opinion of Imam khomayni (a.s) overrides the opinion of sayed al-Khoei (r.a)" .
  9. Welayat alfaqeeh questions and answers by Imam Khamenaei (h.a) Authority of the Jurist Leader and the Edict of the Authorized Religious Authority Q 56: Is the belief in the principle of the authority of the jurist leader, with respect to its concept and instance, based on reason or derived from Islamic law? A: The authority of the jurist leader, which is the governance of a just mujtahid who is learned in religion, is a biding shar‘ī rule that is confirmed by reason as well. There is a rational method for determining the outer instance of this precept, which is elaborated upon in the Constitution of the Islamic Republic of Iran. Q 57: Are shar‘ī rules alterable and revocable when the jurist leader passes an edict that contradicts those rules due to the public interest of Islam and Muslims? A: It depends. Q 58: Should the media in an Islamic system be supervised by the jurist leader, by the Islamic Seminaries, or by some other organization? A: They should be run under the direction and supervision of the leader of Muslims. That is, it should be used for the service of Islam and Muslims, the dissemination of divine teachings, solving the problems of the Islamic society, intellectual development, the promotion of Muslim Unity and brotherhood, solidarity amongst Muslims, and so forth. Q 59: Could someone who does not believe in the absolute authority of the Jurist Leader be considered a true Muslim? A: The lack of belief, whether based on ijtihād or taqlīd, in the absolute authority of the jurist leader during the period of occultation of the Imam al-Ḥujjah [the 12th Imam] — may our souls be sacrificed for his cause — does not lead to apostasy. Q 60: Does the jurist leader enjoy a kind of authority that enables him to abrogate religious laws for such reasons as public interest? A: Abrogation of the rules of Islamic law, after the demise of the Great Messenger of Islam (SW) is impossible. Alteration that takes place in the subject, the emergence of necessity and exigency or the existence of a temporary obstacle in implementing a rule does not constitute abrogation. Q 61: What is our duty towards those who think that the authority of the jurist leader is restricted only to ḥisbī affairs, given that some of their representatives propagate their belief? A: The authority of the jurist leader in the realm of the leadership of the Islamic society and governance of social affairs of Muslims in all periods and eras is one of the fundamental beliefs of the true Twelver denomination; as its roots are founded in the principle of Imamate. Whoever is led by reasoning and proof not to accept this notion is excused, but it is not permissible for him to spread disunity and controversy among Muslims. Q 62: Are the commands of the jurist leader binding for all Muslims or only for his followers? Is it obligatory for someone, who makes taqlīd of a mujtahid who does not believe in the absolute authority of the jurist leader, to obey him or not? A: According to the Shī‘ah denomination, it is obligatory for all Muslims to submit to the wilā’ī edicts issued by the jurist leader, and to comply with his commands and proscriptions. This ruling applies to all eminent mujtahids, let alone their followers! In our opinion, commitment to the authority of the jurist leader is not separable from the commitment to Islam and the authority of the infallible Imams (as). Q 63: The term ‘absolute authority’ was used during the time of the Noble Messenger (SW) in the sense that when he (SW) ordered an individual to do something, it was obligatory for him to carry out his order, even if it was one of the most difficult acts such as suicide. My question is whether the term ‘absolute authority’ still means the same thing, given that the Noble Prophet (SW) was infallible, whereas no infallible leader exists at the present time? A: The ‘absolute authority’ of the qualified mujtahid means that the true religion of Islam, which is the final heavenly religion and will last till the Day of Resurrection, is a religion of governance and administration of social affairs. Therefore, it is necessary for the Islamic society, at all levels, to have a guardian for their affairs, a ruler, and a leader to defend the Islamic society against the enemies of Islam and Muslims. He must preserve their social system, establish justice among them, prevent the strong from victimizing the weak, and attain for them the means of cultural, political, and social development and prosperity. At the stage of implementation, the above goals might sometimes conflict with the tendencies, ambitions, interests, and liberty of some individuals. Thus, after assuming the grave duty of leadership according to Islamic law, it is obligatory for the leader of Muslims to take necessary measures, whenever he realizes the need for them, and issue orders in accordance with Islamic jurisprudence. When the general interests of Islam and the Muslims are at issue, the jurist leader’s will and authority should necessarily be superior to the will and powers of the people in case of disagreement. This is a short explanation of the concept of absolute authority. Q 64: According to the fatwā of mujtahids, continuing to follow a deceased mujtahid depends on the permission of the living one. Do the wilā’ī edicts and orders issued by a deceased (jurist) leader also require the permission of the living leader to remain effective or are they efficacious without the permission of a living leader? A: The wilā’ī edicts and decisions made by the leader of Muslims remains effective unless they were limited to a certain time span or the new leader of Muslims deems it beneficial to revoke them, and thus, does so. Q 65: Is it obligatory for a mujtahid who lives in the Islamic Republic of Iran but does not believe in the absolute authority of the jurist leader to obey his orders? Will he be considered as unjust if he defies the jurist leader? And if a mujtahid believes in the absolute authority of the jurist leader but regards himself to be more qualified for that position, will he be considered as unjust if he disobeys the orders of the mujtahid who is in charge of leadership? A: It is obligatory for every mukallaf — even if he is a mujtahid — to obey the wilā’ī orders of the jurist leader. It is not permissible for anyone to disobey him — as the one with the responsibilities of leadership — on the pretext of being more qualified. This is the case, only if the present mujtahid in charge of leadership reached the office through its known legal process; otherwise, the matter would be completely different. Q 66: Does the qualified mujtahid have any authority to enforce Islamic penal codes during the period of occultation of the 12th Imam (a.)? A: Enforcement of Islamic penal codes is obligatory, even during the period of occultation and the authority in this regard belongs to the leader of Muslims. Q 67: Is the authority of the jurist leader an issue of following (in which someone could follow a marji‘) or is it a doctrinal issue, which the mukallaf must believe in through his own reason and understanding? And what is the rule with respect to someone who does not believe in it? A: The authority of the jurist leader is an aspect of wilāyah and Imamate that forms one of the fundamental principles of the Shī‘ah denomination with one difference that the rules pertaining to it are derived — like every other juristic rule — from the evidence and sources of Islamic law. Whoever is led by reasoning not to believe in it is excused. Q 68: Is it obligatory to obey the orders of the jurist leader’s representative that lie within the jurisdiction of his representation? A: If his orders are issued within the limits of the powers delegated to him by the jurist leader, it is not permissible to disobey them.
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