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In the Name of God بسم الله


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Everything posted by Al-Hussayni

  1. These are hardly considered proofs in all honesty. It's been refuted elsewhere on the site and on reddit forum. They try to make more of an argument than they actually have. They presented no ahadith from Imam Sadiq (عليه السلام) on the appointment of Ismail. Just opinions of some historians who may have believed ismail to be Imam and some misquoted quotations of the Shia authors Nawbakhti. Nawbakhti was just quoting the beliefs of Ismailis..in now way did he actually believe in it Ismail died during the lifetime of his father and hence could not be the succeedig Imam. They try to make roundab
  2. On the surface, the author makes it seem that he has more of an argument than he actually has. 1) What about all the Traditions and ahadith of the Ahlul Bayt (عليه السلام) which is signify the importance of sighting the crescent for the Month of mahe Ramadhan? 2) Yes if The Prophet (saws) was present, then of course the people would observe him, but then what about people living in other towns and villages who had no direct access to the Prophet (saws) or the Imam (عليه السلام)? They would of course observe the crescent for their particular region. 3) If we observe the fast of Y
  3. Strive to follow the ahadith of the Ahlul Bayt (عليه السلام) instead of just a marja's opinions which only create confusion. The Ahlul Bayt (عليه السلام) have given us the way to removing all these issues in relation to moonsighting. The instructions of the Imams (عليه السلام) is to begin fasting upon sighting the moon and end on sighting the moon. However, what if we can't sight it due to clouds etc? Then what? A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Hamza Abu Ya’la, from Muhammad Bin Al Hassan Bin Abu Khalid, raising it, (It has been narrated)
  4. Yes but then they should reference the Qur'an and Sunnah when making rulings so we know the origin of their rulings. Please read the following: Regarding the verse from Holy Qur'an: “And who is more erring than he who follows his low desires without any guidance from Allah?” (Holy Qur'an 28:50), Abu Abdullah (عليه السلام) said “It means the one who takes his religion by his own opinion without the guidance from the guiding Imams (as)”. [Source: Basair Ul Darajat Chapter 8] What do you think scholars are doing when you ask them such questions that don't have an explicit answer from the ahad
  5. Not sure what you mean. The hadith clearly refers to taqleed (I.e blindly following a scholar) being haram. There are examples of marajas fatwas which contradict the narrations of Ahlul Bayt (عليه السلام) and even matters of halal/haram.. That being said I'm not against referring to scholars, but all the rulings that are there in regards to taqlid have no basis in the Qur'an and Sunnah. I do tab'eed and try to look at a few marjas opinion on issues. By all means use their scholarly advice to guide you to the moral light and to aid your own study, but it's also important to do our own rese
  6. Which hadith brother? All ahadith that speak of taqleed pretty much condemn it, that is the Taqleed of a non-ma'soom. To blindly follow someone without reference to the two weighty thigs. See for example: The Holy Imam Ja’far Al Sadiq (عليه السلام) said: ‘Beware of taqleed! Whosoever adorns this in religion is destroyed! Surely Allah has Said: ‘They took their Rabbis and Monks as their Lords besides Allah (9:31). No, by Allah They did no pray nor fast but they made permissible which was forbidden to them and made the forbidden permissible. They did their taqleed (emulated them) in thi
  7. Again you're trying to justify the fatwas of your marjas - why can't you accept they have perhaps made mistakes? I'm not saying out of my own opinion. I'm saying what our Imams (as) have told us. We have the clear narrations which act as a hujjah (proof) upon us, not the fatwas of mujtahids. There is clear proof it is haraam or discouraged at the very least, you yourself have admitted that you wouldn't do tattoos because of the ahadeeth on this issue! Again, Ilm al rijaal has no basis in the Qur'an or ahadeeth, so to apply it in the first place is absolutely baseless. Sure, so then it
  8. I'm not against scholarship just for the record and all our books that have been preserved have bene thanks to so much effort and hardwork by our classical scholars like Shaykh al-Kulayni, Sheikh Hurr al-Aameli, Sheikh Sadooq, Mulla baqir Majlisi etc. The present day maraja would not even dare to compare themselves with these individuals. What I am against is the present day system of marja'iyyat and taqleed, which is a recent innovation and which the classical scholars spoke greatly against. Blind taqleed (without proof) is haraam and equivalent to shirk according to many of our narratio
  9. Typical rant trying to justify your so called marja's fatwa. Can you give us one proof to suggest that Sistani's fatwa on tattoo is in line with the ahadeeth? What proof has he acted upon to suggest it's halal? As the only ahadeeth on the matter of tattoos are the ones I mentioned above which clearly state it is haraam. Did Sistani say anywhere those ahadeeth are weak to him? For the sake of argument, I will assume that Sistani has said those ahadeeth on tattoos are weak to him and therefore cannot come to a judgement on them, but then he has given a fatwa saying it is halaal, essentiall
  10. The real question should be, what is the proof that you can use man made methods such as Ilm al-rijaal on ahadeeth? Again, you may say that rejection and weakening are two different things, but many people and scholars will reject ahadeeth purely based on this rijaal system. Also, you made an explanation of the above point earlier that how ilm al rijaal is not used to reject hadeeth, but rather to establish the likelihood of a report coming from an Imam (as) through the particular chain A simple reply to this is: Our religion is based on yaqeen (certainty) and not doubt. Ilm al-rijaa
  11. And I've already mentioned that based on the teachings of ahlulbayt (as), we can't 'weaken' (as you put it) or reject hadith on the basis of Ilm al rijaal. We can only reject hadith if it goes against Qur'an or against other well established hadith. We cannot apply man made methods on the ahadith. Well it would be better to accept these narrations and make the rule of haraam based upon it because that what they say. As I've mentioned before, even if they turn out to be wrong, then there would be no consequence for it as the ahadeeth are hujjah (proof) upon us and we would have done our du
  12. I understand you've made it clear from your understanding, but declaring it weak technically does mean rejecting it. If they weren't rejecting it, then they would quote the narrations to suggest tattoos are haraam or highly discouraged at the very least. Well the only reason why they say it isn't the words of the Imams (as) is due to applying the man made criteria. Yes faqih means jurist, who issues only a verse of the Qur'an or hadith, not their own fatawa. One who issues a fatwa in the absence of hadith, related to any islamic issue cannot be a true faqih, since they attempt to ex
  13. Yes I agree, the Qur'an does say that. Let's quote the verse again to make it clear: O you who have faith! If a fasiq (evil-doer, profligate person) should bring you some news, verify it, lest you should visit [harm] on some people out of ignorance, and then become regretful for what you have done. [Surah Hujurat, 49:6] Reading this ayah carefully, it is actually opposed to the concept of ilm al rijaal. This verse asks to investigate the report even when the narrator known to be an evil-person, because there is a chance that it could come from the Imams (as). It is NOT asking us to e
  14. Another hadith against Ilm al-rijaal: Abu Abdullah (asws) said: Do not belie the Hadeeth, whether it comes to you by (way of) the Murjiites, or the Qadiriyya, or the Harouriya, if it is referred to us (asws), for you do not know perhaps therein is something from the Truth, otherwise you would end up belying Allah (azwj) on top of His (azwj) Throne. [Source: Al Mahaasin V1 Bk 5 H 175]
  15. Brother, it's technically the same thing. One can still say 'not proven' even though the hadiths are pretty clear on the issue, which is the same as rejecting or dismissing them. however as quoted above, the imams (as) have warned us not to dismiss their narrations so quickly. When the marjas 'weaken' narrations, it is usually due to ilm al rijaal, which is not a valid criteria for determining the correctness of a hadith. As stated before, if one were to apply ilm-e-rijaal to Shia collections of hadith, then most of them would be 'weak' according to this standard. In regards t
  16. But there are clear references for the narrations and we must act upon them. We cannot just reject them, which is tantamount to rejecting the orders of the Aimmah (as). If the hadith, with sanad and reference is quoted then we must take it on face value and accept it. Even for sake of argument if it's a wrong narration or wrong reference, then we will not be punished for that because we will have fulfilled our duty on acting with accordance with the divine command. Unless one can provide other conflicting narrations in this regard, then it is obligatory to act upon these ahadith above.
  17. Astaghfirullah. Rejecting even one hadith just like that (especially using a man-made method) is equivalent to rejecting the orders of ahlulbayt (as). We may only suspect a narration if it is in conflict with the book of Allah سُبْحَانَهُ وَ تَعَالَى and other narrations. Another side note: If we apply Ilm-e-rijaal on Shia collections of hadith, then we will come to find that most of them are weak according to this false method! وعنه عن أحمد بن محمد، عن علي بن الحكم، عن حسان أبي علي عن أبي عبد هللا )عليه السالم( - في حديث - قال: حسبكم أن تقولوا ما نقول، وتصمتوا عما نصمت، إنكم قد رأيتم أن
  18. Plus, let's say for the sake of argument that we are acting upon wrong narrations or those narrations which are wrongly referenced. Imam ali (as) has clarified this: Amir-ul-mu'mineen [as] said upon presenting our Hadith, you must mention the name of the person from whom you have originally heard it. Thus, if the Hadith is true then you will get the reward (for narrating it) but if it is false, then he will be held responsible for attributing a lie to us." The point here is that our intentions should be on following the divine commands of the ahlulbayt (as). We are bound to act upon
  19. Brother, We should accept the ahadith unless we find other narrations which contradict (god forbid) it. Then we can look into these narrations a bit more deeply. The imams have warned us against dismissing their narrations so quickly. The narrations above on tattoos can be found in our primary sources (such as al-kafi) and secondary sources. The process of Ilm e rijaal is not a shia concept and it is an innovation in the Shia school borrowed from the sunnis. I would rather be on the safe side and accept these ahadith rather than reject them. Please read the following narrations
  20. This is quite a myth. You've been made to believe that the Marjas analyse the Quran and all ahadith, then why is it that Agha Sistani has permitted it in contradiction to the ahadith? Though according to the ahlulbayt (as) they are pretty much haraam. On what basis has agha sistani permitted it? Will you still blindly follow Sistani on this? Or the Ahlulbayt (as). If the fatwas are based on the ahadith then why don't they just simply narrate the hadith? (Which was the true Fuqaha have been commanded to do). During the ghayba of Imam mahdi (as), we are commanded to seek out
  21. Tattoos are haraam according to the narrations of ahlulbayt (as). This is the problem with blind taqleed - people are unconsciously following things without researching what the Thaqalayn have said about them. A number of our people have narrated from Ahmad ibn abu Abd Allah from his father from Mohammed ibn Sinan from Abd Allah ibn Sinan who has said the following: ‘Abu Abd Allah (as) has said that the Messenger of Allah (saww) has cursed tattooing persons and those (women) who are tattooed, those who raise the price of a piece of goods for sale without the intention to buy and those who
  22. I understand that but I just require further historical analysis and what other historians have said of this. I don't read arabic, so please do inform me of what the Shia scholar says.
  23. Are there any other historical references that say she is buried in shaam rather than Egypt? Also, have any of our classical scholars discussed this?
  24. Thank you for this! Thank you for this! Are there any other credible historical references available?
  25. Salaam alaykum, From what I've read online, most historical sources seem to support the fact that Sayyeda Zainab (as) was actually buried in Cairo? Please see the links below: http://www.durrenajaf.com/upload/5241055e809ae.pdf http://www.mazaratmisr.org/ahl-ul-bayt/sayyida-zaynab-bint-ali/ What is the proof (from credible sources) that she is buried in Damascus?
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