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In the Name of God بسم الله

Al-Hussayni

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  1. Disagree
    Al-Hussayni got a reaction from AmirioTheMuzzy in Exposing Imam Shaikh Brother Mohammad Tawhidi   
    ^^
    That is very true & yes I've certainly felt it with some scholars here. But as with regards to this guy, I think we do still need to becareful before labelling him a kaafir because a twitter account is one thing, but what he has in his heart is another.
    There needs to be more thorough evidence from other angles to be safe & then we can confirm that this guy is certainly a deviant.
  2. Like
    Al-Hussayni got a reaction from Kaya in Shrine Of Hijr Ibn Adi Destroyed In Syria   
    Lanat beshumar on those filthy creatures who did this.
  3. Like
    Al-Hussayni reacted to Abu Tufayl in Sevener Musawi Waqifism   
    (bismillah)
    Firstly, the point about the fact that this sect has been dead, absolutely dead, for about 1200 years stands. No amount of philosophical arguing can resolve this issue. Allah (swt) has repeated and the Ma`sumeen [as] have repeated that the believers are always few. Never zero. We need to not conflate His knowledge with free will. He says something, it means it is true and there is no jabr in such a statement.
    If we're going to be explicitly strict rijalis, none of the information regarding Waqf hold up. So, I don't feel like I need to address this really.
    The next point is the tawatur of the ahadeeth about 12 Imams in their existence in books prior to the advent of the ghayba. Everyone narrates about 12 Imams & Successors: Sunnis, Ismailis, Zaydis, even Waqifis.
    All these other groups have either completely died out or their sect has fallen in obviously nullfication (abandonment of shar`ia almost or the disappearance of their Imamic lineage in history - the Fatimid empire is a testament to the falseness of their sect along with Isma`il's clear death prior to al-Sadiq [as] also how the original doctrine of Muhammad b. Isma`il, Zaydis' complete lack of doctrinal consistency becoming first who does jihad, now the Imam is picked by a shura as well as their entire history just being tribal warfare).
    For Waqifis specifically, everyone went to al-Kazhim [as]'s brothers before they found him to be the true hujja. This weakens the idea that waqifa was the original position of the Imamiyya - especially due to the fact all the hadith on the issue coming from al-Sadiq [as]. Also, the idea of a seventh Imam being the Qa'im or ghayba of the current Imam spreading among some Shia even during the life time of that Imam is not proof, as the same happened with al-Sadiq [as] during his life time where people had already started believing he was the Qa'im/Mahdi to go into ghayba.
    The mistakes of the Shia in identifying the next Imam and calls to the last Imams ghayba and qa'imhood are not anomalies to our history. Happened with the Kaysanis thinking Muhammad b. al-Hanafiyya was the next Imam and then the Qa'im...and so on with most figures in Sh'i history. What seems to be the case is that the Taghoot governments were persecuting like crazy during these ages the impetus for the Qa'im for the people was really strong and they just pushed for it hoping it would be now and then this guy.... the zhuhoor is soon! And so on.
    As for the stupidity happening on KFC, first is the ignorant comment of Farid [being a waqifi makes more sense from a "rijali perspective"] basing such a conclusion on his conclusion that Ibrahim b. Hashim is majhool. Firstly, he is not majhool and he has many many qara'in that show us his trustworthiness and reliability for anyone with a brain to accept. Second, there's plenty of nass for al-Rida [as] that go through other than Ibrahim b. Hashim [ra]. This is all aside from the fact that rijalism is foreign to our Qudama and they were not the Cult of the Isnad, rather the Cult of Qara'in and Mutun and ruwat was just one of the many indicators they used. Saduq [ra] narrated like 29 hadith on the nass of al-Rida [as], Kulayni [ra] narrates like 16.
    No one else there said anything content (as if Farid's was really noteworthy anyway...) just their usual barking . لعنة الله على النواصب والكافرين بأشد اللعان
    في امان الله
  4. Like
    Al-Hussayni reacted to Huss in Sayed Modarresi Slams The Tattoo Wearing Dudes   
    Salam,
     
    The Tattoo in my opinion and personal view should be made haram by the current marraje3 and I base this on the following:
     
    The youth of today cannot control themselves and will always go to extremes to exploit something that is halal, for example they dont know when to STOP and limit themselves getting tattoos on their bodies...they will tattoo every bit of their body...because its halal. where do you draw the line?? Tattoos all over your arms is an excellent LOOK for Shia people (not embarrassing at all???).
    The tattoo today is a symbol of western cultural behaviour (you are mimicking superstars, bikies, punks, gang bangers and criminals). SO YES GO mimic THEM and not our Uluma, Imams and Prophet (who had no Tattoos). I dont see you growing extra long beards to mimic jews??
    The REAL purpose of a tattoo (in probably 99%) of cases has the hint of SHOWING OFF and to love yourself, a bit vanity...do it for your friends. This is a major form of ISTIKBAR (the opposite of humility). I would say this is shaytan driven behaviour.
    The brain that Allah has given me has a conscious that tells me there is something wrong with what people are doing in regards to this topic and hence a person would ask the question because their inner conscious is not really convinced that it is the right behaviour.
    Anyway go get some tattoos and keep embarrassing us shia. Show your tattoos to AlMahdi when he prevails (dont feel ashamed of your showing off, Allah knows best your true intention within).
     
    In conclusion- the rewards and benefits of getting a tattoo are ZERO (and are actually below zero....negative benefits, there are no benefits!), so please stop defending this practice (although it is halal).
     
    Hussein
  5. Like
    Al-Hussayni reacted to siraatoaliyinhaqqun in Why Not Taqleed?   
    ^^ and the newly occurring circumstances hadees is in context of beginning of ghayba and never did it limit itself to fiqh. Most importantly it says narrators of AHADEES not any alim with fatwas for something not found in ahadees.
  6. Like
    Al-Hussayni reacted to kadhim in Why Not Taqleed?   
    No, actually, you're not understanding. I am diminishing the value of faqihs. Or rather, I am saying in no uncertain terms that much of what they do is illegitimate. I'm saying ijtihad is largely illegitimate. Unless their explanation for their "ruling" is "here are some ahadith, read them," their ruling is illegitimate, because the ruling is based at least partly on conjecture. I am aware the maraja publish books explaining the twisted turns of the "reasoning" behind their rulings. I am saying reasoning is not a legitimate source of binding law. In religious law, reasoning can be a basis for advice or a hunch, but it doesn't produce a certainty that impels one to follow the advice.
     
     
     
    Ihtiyat can be a legitimate recommendation in the case of truly conflicting evidence. But that is because there are explicit hadith to the effect that if the narrations conflict, you can practice ihtiyat if it is not burdensome. That's a ruling based explicitly on what the hadith say rather than some reason based derivation that attempts to read the tea leaves between the lines.
     
     
    I'm saying there is no such legitimate set of skills. Also, I'm saying that we don't properly have a "responsibility" outside of those situations explicitly explained by a hadith or which falls as an example of a principle set out in a hadith. Any situations outside that we're not expected to magically know an answer. It's up to our discretion, because we don't have clear guidance on it.
     
     
     
     
     
    The "research" in this case would consist of a set of authentic narrations from the imams. What kind of "Shia-e-ahlil bayt" is someone if he doesn't find these texts interesting?
  7. Like
    Al-Hussayni got a reaction from Ashvazdanghe in How can we prove taqleed to akhbaari?   
    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 research into the Qur'an & Sunnah too.
  8. Like
    Al-Hussayni reacted to Warilla in How can we prove taqleed to akhbaari?   
    Why do usooli 12er insist Akhbari do taqleed. They follow all the same usool but use hadith/ multiple scholars as there point if reference for fiqh. Since marja have only minor differences in there rulings shouldnt there be a tolerance for those choosing not to shift responsibility to another.
  9. Like
    Al-Hussayni reacted to Fi sabil Allah in Why Not Taqleed?   
    Asalaamu alaikum,
     
    I do not accept your analogy at all because it does not make sense in comparison to the issue at hand.  While studying pharmacology I was required to do a report on the accuracy for which I could determine what medication a person would be prescribed upon going to the doctor for various ailments.  I was correct 96% of the time.  3% of the time I was correct but had the wrong bonding agent (which does not affect the result of the drug, it merely changes the dosing).  Only 1% of the time was I completely wrong.  I had come nowhere near the knowledge of a doctor but I was right 99% of the time.  8 months vs 8 years of study, and I was almost always right.  The second reason this analogy is bad is because if I go to see a doctor, I look at a variety of factors such as location, insurance compatibility, and personal preference (who I like better).  I do not take into account who is most knowledgeable as that Usuli claim is the most important factor.  I don't think you should be using secular logic to derive your own rulings because your analogy has failed me.  Logic would also dictate that a human being can not live as long as the 12th Imam has lived.  Does that mean we reject it?  
     
    Just because the 12th Imam said to follow an aalim does not mean that the followers of Ahl al-Bayt must follow the modern man-made system of taqleed.  Show me a Sahih, Hassan, or Mutawatir hadith where the 12th Imam said taqleed involves the following:
    Marja must be the most knowledgeable You can not change your marja unless you are sure that the new one is more knowledgeable You can not follow a dead marja unless you were following him before he died The marja is a representative of the Imam The marja has the right to create new fatwas based on modern circumstances A marja is recognized as a real marja by the acceptance of the other marjas A syed marja can wear a black turban while a non-sayed marja can only wear a white turban Taqleed is required You can only follow one marja If you can prove all of the above points to me using only the Qur'an and Sahih, Hassan, or Mutawatir hadiths, then I will become an Usuli.  If you can only prove them through "logic", weak hadiths, or fatwas from marjas, then I will not become an Usuli.
     
    The rest of your post was useless.  It was only a massive quote from al-islam.org.  I have read that article before.  I am unconvinced.
     
    Wa alaikum asalaam
  10. Like
    Al-Hussayni reacted to kadhim in Why Not Taqleed?   
    The problem with taqleed as it is understood by the lay "orthodox" today is that it takes one basic common-sense notions that is reasonably well supported by primary sources - i.e. if you're confused about what Islam says about some legal issue, to consult with someone who knows the traditions, and ask them to recount what the sources say about the issue- and then adds a bunch of other stuff on top, literally out of thin air.
     
    So, yeah, if you want to follow the school of Ahlulbayt, and want to know what the ahlulbayt had to say about an issue, ask someone who knows well about what the ahlulbayt said, and have them recount what they said about it. That's pretty solid, common sense, with plenty in the sources to support that.
     
    But the notion that there is such a thing as "the most knowledgeable" about Islamic Law, that it is possible to identify who that is, that you have some duty to find that person, that you have a duty to refer only to that person, that that person is supposed to judge halal/haram, etc, rather than simply sharing what the sources say, perhaps with some explanation, that your deeds are in fact worthless if you do them based on other than referring to that one person, that that person stands responsible in your stead if he makes a mistake - all these things are made up out of nothing. There are philosophic type arguments for it, but that's it.
     
    Is it maybe easier or more practical for a lot of people just to refer to one personal favorite person amongst those of sound knowledge? Perhaps. But it's not presented like that. It's presented like some commandment that descended from on high on stone tablets. It's not. That's the problem.
     
    And if one wants to look at negative side effects, one glaring one would be that people are distanced from the primary narrations. They get their halal / haram / etc answer from their reference, and that's the end of the investigation. The reference is giving fatwas rather than sharing the ahadith, so people learn the fatwas rather than where they came from.
     
    So I guess that's why not.
  11. Partially Agree
    Al-Hussayni got a reaction from Ejaz in A Deeper Look into the Thighing Fatwa   
    A baseless defence really with all due respect. The fact is that the scholars made such a filthy statement and fatwa. It doesn't matter how we try to explain it or if it's in theory or practice, it should never have been written as it only bring harm to the path of Ahlulbayt (as).
  12. My Prayers
    Al-Hussayni got a reaction from Asghar Ali Karbalai in Tattoos   
    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 agree to such act’.
    Al-Kafi, Vol. 3, H. 4024,
     
    And from Qatada who said, ‘When Ibleesla went down, Adamas said: ‘O Lord! He (la) has been cursed. What is his knowledge?’ Allah replied: ‘The magic’. He (as) asked: ‘What is his reading?’ Allah replied: ‘The poetry’. Heas asked: ‘What is his writing?’ Allah replied: ‘The Tatoos’. He (as) asked: ‘What is his food?’ Allah replied: ‘Every corpse (dead) and on which the Name of Allah has not been mentioned’. He (as) asked: ‘What is his drink?’ Allah replied: ‘Every intoxicant’. He (as) asked: ‘Where is his dwelling place?’ Allah replied: ‘The bath’. He asked: ‘Where is his sitting (place)?’ Allahazwj replied: ‘The markets’. He asked: ‘What is his voice?’ Allah replied: ‘The flute’. He asked: ‘What are his traps?’ Allah replied: ‘The women’.
    Bihar ul Anwaar – Volume 60 – Hadeeth 172
  13. Disagree
    Al-Hussayni got a reaction from AStruggler in Tattoos   
    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 agree to such act’.
    Al-Kafi, Vol. 3, H. 4024,
     
    And from Qatada who said, ‘When Ibleesla went down, Adamas said: ‘O Lord! He (la) has been cursed. What is his knowledge?’ Allah replied: ‘The magic’. He (as) asked: ‘What is his reading?’ Allah replied: ‘The poetry’. Heas asked: ‘What is his writing?’ Allah replied: ‘The Tatoos’. He (as) asked: ‘What is his food?’ Allah replied: ‘Every corpse (dead) and on which the Name of Allah has not been mentioned’. He (as) asked: ‘What is his drink?’ Allah replied: ‘Every intoxicant’. He (as) asked: ‘Where is his dwelling place?’ Allah replied: ‘The bath’. He asked: ‘Where is his sitting (place)?’ Allahazwj replied: ‘The markets’. He asked: ‘What is his voice?’ Allah replied: ‘The flute’. He asked: ‘What are his traps?’ Allah replied: ‘The women’.
    Bihar ul Anwaar – Volume 60 – Hadeeth 172
  14. Completely Agree
    Al-Hussayni got a reaction from Akbar673 in Tattoos   
    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 agree to such act’.
    Al-Kafi, Vol. 3, H. 4024,
     
    And from Qatada who said, ‘When Ibleesla went down, Adamas said: ‘O Lord! He (la) has been cursed. What is his knowledge?’ Allah replied: ‘The magic’. He (as) asked: ‘What is his reading?’ Allah replied: ‘The poetry’. Heas asked: ‘What is his writing?’ Allah replied: ‘The Tatoos’. He (as) asked: ‘What is his food?’ Allah replied: ‘Every corpse (dead) and on which the Name of Allah has not been mentioned’. He (as) asked: ‘What is his drink?’ Allah replied: ‘Every intoxicant’. He (as) asked: ‘Where is his dwelling place?’ Allah replied: ‘The bath’. He asked: ‘Where is his sitting (place)?’ Allahazwj replied: ‘The markets’. He asked: ‘What is his voice?’ Allah replied: ‘The flute’. He asked: ‘What are his traps?’ Allah replied: ‘The women’.
    Bihar ul Anwaar – Volume 60 – Hadeeth 172
  15. Like
    Al-Hussayni reacted to ShiaMan14 in Why Do Sunnis Fast On Ashura?   
    Fasting on Ashura – Myth debunked
    There is a common practice amongst Muslims to fast on the 10th of Muharram (1 month of the Islamic calendar). Although there are several hadith in support of this act, they can be summarized using the 2 primary hadiths below:
    “When Allah's Apostle arrived at Medina, he found the Jews observing the fast on the day of 'ashura' (10th of Muharram). The Prophet asked them (about it) and they replied, "This is the day when Moses became victorious over Pharaoh." The Prophet said (to the Muslims), "We are nearer to Moses than they, so fast on this day."
    Volume 3, Book 31, Number 222: Narrated by Ibn 'Abbas
    Volume 4, Book 55, Number 609: Narrated by Ibn 'Abbas
    Volume 5, Book 58, Number 279: Narrated by Ibn 'Abbas
    Volume 6, Book 60, Number 202: Narrated by Ibn 'Abbas
    Volume 6, Book 60, Number 261: Narrated by Ibn 'Abbas
    Sahih Bukhari
    “During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of 'ashura', and the Prophet himself used to observe fasting on it too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on 'ashura' was given up, and who ever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast.”
    Volume 6, Book 60, Number 31: Narrated by Aisha
    Volume 3, Book 31, Number 117: Narrated by 'Aisha (similar to above hadith)
    Volume 3, Book 31, Number 220: Narrated by Aisha (similar to above hadith)
    Volume 5, Book 58, Number 172: Narrated by 'Aisha (similar to above hadith)
    Sahih Bukhari
    Let’s investigate the first hadith – fasting in observance Moses victory.
    In Judaism, this event is known as Passover. The eight-day festival of Passover is celebrated in from the 15th through the 22nd of the Hebrew month of Nissan. The Jews of Medina also followed this calendar and not the Arab calendar. Authentic hadith tell us that the Prophet (saw) migrated from Mecca to Medina at the end of Safar so his first Ashura in Medina was in AH2. Based on on-line date conversion software (+- 1-2 days):
    10 Muharram AH2 (Islamic date) = 14 July 623AD (Gregorian date) = 8th of Av, 4383 (Jewish date)
    Since the month of AV is the fifth month of the Hebrew calendar, it is highly unlikely the Jews were fasting in observance of Passover on the 10th of Muharram since the dates were nowhere close to each other.
    Now for the 2nd hadith – continuing the custom of Qurayish by fasting on 10th Muharram
    The Prophet (saw) spent 23 years of his preaching Islam and abrogating the customs of the kuffar of Mecca yet he continued this custom even after hijra? Highly unlikely!
    Even if the above traditions are taken to be true, why only celebrate one Jewish custom out of thousands of them? Also, if the Prophet (saw) celebrated their joyous occasions, did he observe and show sorrow during their sad or calamitous days? Why not observe the Sabbath or celebrate the birthday of UZA?
    The entire Muslim community has a choice: either celebrate Ashura by fasting and celebrating in allegiance to the Jews of Medina and Kuffar of Mecca or observe the calamity that befell the progeny of the Prophet (saw) in a solemn and somber manner. BTW, one of the options makes you a munafiq (hint: loving the Prophet but ignoring the calamity of his progeny)
  16. Like
    Al-Hussayni reacted to hesham102001 in Fasting On The Day Of Ashura   
    By all standards, the day Imam Hussain, the grandson of the beloved Prophet Muhammad, was killed was a great tragedy. Indeed, it was the greatest tragedy. He was martyred, along with his family members, simply because he stood against injustice. The family of Yazeed (the Banu Umayyah) and the family of Ziyad rejoiced the day he was killed. Not only did they celebrate the day of Ashura, but they turned it into a tradition for subsequent years. They would gather their family and friends and rejoice at the martyrdom of Imam Hussain.
    While fasting is a great form of worship, we the Shia have valid reservations regarding the fast of Ashura. It is always recommended to fast, anytime throughout the year (except Eid), but the problem is that there is a history of politics behind the fast of Ashura.
    Killing the very grandson of the Prophet was a major crime, so Banu Umayya attempted to shift the focus of the people for the day of Ashura. Possessing power and money, they spread to the Muslims that Ashura is a blessed day. They did so by indoctrinating their people that on Ashura God saved Prophet Musa and his people from the pharaoh. He saved Prophet Ibrahim from the fire of Namrud, and so on. To thank God for that blessed day, they encouraged the people to fast on Ashura.
    Here are several points that demonstrate how the hadeeths which speak of the fast of Ashura are fabricated. The Prophet probably never said them, but they were forged after him.
    First: There are several hadeeths in Sahih Bukhari, Sahih Muslim, and Tirmidhi which tell us when the Prophet arrived Medina, he saw the Jews fasting, Upon knowing the reason why they were fasting, he said we the Muslims are closer to Musa, so we should also fast. If you analyze these hadeeths, you will realize that they all go back to these four narrators who supposedly narrated them directly from the Prophet:
    1- Ibn Abbas
    2- Abu Musa Al-Ash’ari
    3- Abu Huraira
    4- Mu’awiya
     
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    The Prophet came to Medina the first year of the Hijra. As for Ibn Abbas, he was born three years before Hijra, which makes him four years old when the Prophet supposedly said this Hadith. In the Science of Hadith, the narration of a four-year-old boy is generally not accepted.
    As for Abu Musa, he came from the tribe of Banu Ash’ar in Yemen. He became Muslim before the Hijra, but he was not seen in Medina till the battle of Khaybar in the seventh year after Hijra. The Prophet had sent him to Yemen to preach to his tribe. Hence, Abu Musa was not in Medina in the first year of Hijra, so how could he possibly narrate this hadith?
    As for Abu Huraira, he also was not seen in Medina until after the battle of Khaybar in the seventh year of Hijra. He also came from Yemen.
    As for Muawiya, the son of Abu Sufyan, he became Muslim in the eighth year of Hijra, so how could he narrate a hadith from the Prophet seven or eight years before he became Muslim?
    Some of the hadeeth go back to Ibn Zubayr, who was also a young boy when the Prophet entered Medina.
    Therefore, it is quite clear that all the narrators of this hadith were either not in Medina at the time, or they were young boys, so how can we possibly accept such a hadith? It is pretty convincing that the hadith was forged later on by Bani Umayya.
    Second: Let’s look at the word “Ashura” which is mentioned in the hadith. According to Ibn Al-Atheer, there are two meanings to Ashura: an old meaning and a new meaning. The old meaning, which was during the Arab’s time and the Prophet’s time, meant the tenth day of any month. The new meaning surfaced after Imam Hussain was killed on the tenth of Muharram. After that, Ashura came to be known as the tenth of Muharram, but before that it was simply the tenth day of any month. So when the Prophet supposedly said this hadith, he just said Ashura, and he didn’t say the tenth day of which month. This demonstrates that the hadith was forged after the day of Ashura, and it slipped from the mind of the ones who forged it that before Ashura, the word had a different, more general meaning.
    Third: Today, go to any Jew, even their scholars, and ask them: Do you have a fast on the day which God saved Moses, or a day which corresponds to the tenth of Muharram? They don’t, and they will tell you that even in the past they didn’t have such a fast. They fast on Yum Kippur, the day when Moses returned from Mt. Sinai and realized that his people were worshipping the calf. To expiate for their sin, they fasted, but they have no fast they day God saved them from the pharaoh. But the hadith in the books of Saheeh tells us that it was a tradition of the Jews, and they would all fast that day.
    If you even look at the day the Jews fast, it never corresponded with the tenth of Muharram when the Prophet came to Medina. It corresponded with Muharram on the 28th year after Hijra.
    Fourth: It seems the one who forged the hadith was not aware of how the Islamic Calendar originated. During the time of Umar, since Muslims wanted a set date to refer to, he created the Hijri calendar by seeking the advice of Imam Ali. So they decided to make the starting point the migration of the Prophet, and they made the first month Muharram. However, the Prophet entered Medina in Rabi-ul-Awwal, not in Muharram, and so the one who probably forged the hadith assumed that the Prophet entered Medina in Muharram because that is when the calendar starts. So the hadith tells us the Prophet when he first entered Medina he saw the Jews fasting on Ashura, but the Prophet didn’t enter Medina in Muharram, he did so in Rabu-ul-Awwal, ten months before Muharram! There’s a clear discrepancy here.
    Fifth: The prophet knows more about the Shariah of previous Prophets such as Prophet Musa, and he doesn’t need the Jews to teach him that. The Prophet is also higher than copying what the Jews would do.
    Sixth: How come there is so much emphasis on the fast of Ashura around the world? Thousands of speeches are dedicated to it, millions of pamphlets are distributed encouraging people to fast on Ashura, and so on. There are many other days throughout the year which are highly recommended to fast, such as the 27th of Rajab, but how come you don’t see a single pamphlet or speech encouraging it? This shows that this is a political thing, originally designed to focus the attention away from the Martyrdom of Imam Hussain, and to consider it a blessed day. I don’t know how anyone can stand on the Day of Judgment before Prophet Muhammad and consider the very day his grandson was slaughtered a blessed day.
    Thus, based on these reasons we Shia have our reservations on the fast of Ashura. Banu Umayya were behind it, and considering it a blessed day is not an offence to us the Shia, but an offence to Prophet Muhammad, peace be upon him and his family.
    -Syed Baqir Al Qazwini
     
  17. Like
    Al-Hussayni reacted to ShiaMan14 in Fasting on Ashura: Myths and Miscalculations   
    Fasting on Ashura – Myth debunked
    There is a common practice amongst Muslims to fast on the 10th of Muharram (1 month of the Islamic calendar). Although there are several hadith in support of this act, they can be summarized using the 2 primary hadiths below:
    “When Allah's Apostle arrived at Medina, he found the Jews observing the fast on the day of 'ashura' (10th of Muharram). The Prophet asked them (about it) and they replied, "This is the day when Moses became victorious over Pharaoh." The Prophet said (to the Muslims), "We are nearer to Moses than they, so fast on this day."
    Volume 3, Book 31, Number 222: Narrated by Ibn 'Abbas
    Volume 4, Book 55, Number 609: Narrated by Ibn 'Abbas
    Volume 5, Book 58, Number 279: Narrated by Ibn 'Abbas
    Volume 6, Book 60, Number 202: Narrated by Ibn 'Abbas
    Volume 6, Book 60, Number 261: Narrated by Ibn 'Abbas
    Sahih Bukhari
    “During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of 'ashura', and the Prophet himself used to observe fasting on it too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on 'ashura' was given up, and who ever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast.”
    Volume 6, Book 60, Number 31: Narrated by Aisha
    Volume 3, Book 31, Number 117: Narrated by 'Aisha (similar to above hadith)
    Volume 3, Book 31, Number 220: Narrated by Aisha (similar to above hadith)
    Volume 5, Book 58, Number 172: Narrated by 'Aisha (similar to above hadith)
    Sahih Bukhari
    Let’s investigate the first hadith – fasting in observance Moses victory.
    In Judaism, this event is known as Passover. The eight-day festival of Passover is celebrated in from the 15th through the 22nd of the Hebrew month of Nissan. The Jews of Medina also followed this calendar and not the Arab calendar. Authentic hadith tell us that the Prophet (saw) migrated from Mecca to Medina at the end of Safar so his first Ashura in Medina was in AH2. Based on on-line date conversion software (+- 1-2 days):
    10 Muharram AH2 (Islamic date) = 14 July 623AD (Gregorian date) = 8th of Av, 4383 (Jewish date)
    Since the month of AV is the fifth month of the Hebrew calendar, it is highly unlikely the Jews were fasting in observance of Passover on the 10th of Muharram since the dates were nowhere close to each other.
    Now for the 2nd hadith – continuing the custom of Qurayish by fasting on 10th Muharram
    The Prophet (saw) spent 23 years of his preaching Islam and abrogating the customs of the kuffar of Mecca yet he continued this custom even after hijra? Highly unlikely!
    Even if the above traditions are taken to be true, why only celebrate one Jewish custom out of thousands of them? Also, if the Prophet (saw) celebrated their joyous occasions, did he observe and show sorrow during their sad or calamitous days? Why not observe the Sabbath or celebrate the birthday of UZA?
    The entire Muslim community has a choice: either celebrate Ashura by fasting and celebrating in allegiance to the Jews of Medina and Kuffar of Mecca or observe the calamity that befell the progeny of the Prophet (saw) in a solemn and somber manner. BTW, one of the options makes you a munafiq (hint: loving the Prophet but ignoring the calamity of his progeny)
  18. Like
    Al-Hussayni got a reaction from Sirius_Bright in Does Mysticism And Sufism Have A Place In Islam?   
    Unfortunately there are many shia 'scholars' who always try to link shia islam to sufism & praising people like the maloon ibn arabi (la). Isn't the spirituality of the ahlulbayt (as) enough?
  19. Like
    Al-Hussayni got a reaction from Iman Zahra in Did Imam Ali (As) Send La'nah On The 3 Caliphs?   
    (salam)
    Did Imam Ali (as), either openly or privately send la'nah on the 3 caliphs, aisha or muawiyah? I'm discussing with a sunni about this & he would like references from both Shia/Sources.
    Please share your thoughts!
  20. Like
    Al-Hussayni got a reaction from Sirius_Bright in Why I Will No Longer Recite The 3Rd Shahadah   
    Just because these scholars had an OPINION does not make it correct. Being a scholar doesn't make you right in every facet. Sheikh Sadooq also denied infallibility of the Imams` [as]; are you going to follow him on that notion as well?!
     
    As brother Ethics mentioned, you seem it ok for you to pick & choose scholars based on your preference and shove the rest of them to the side. You pick scholars like Fadlullah who has also been condemned by other scholars! Including that khabees Muhammad Hussain Dakhoo. 
     
    BIHAR UL ANWAAR – VOL 37 CH 54 H 10
     
    إن أول من ذكر الإمام علیاً (علیھ السلام) بعد الشھادتین ھو االله سبحانھ، فقد روي عن الإمام الصادق (علیھ السلام) أنھ قال: (لمّا خلق االله السماوات والأرض، أمر منادیاً فنادى: أشھد أن لا إلھ إلاّ االله - ثلاث مرات - أشھد أن محمّداً رسول االله - ثلاث مرات - أشھد أن علیاً أمیر المؤمنین حقّاً - ثلاث مرات -). The first One to bear the third testimony after the two was Allah (s.w.t.). It has been related from the Holy Imam Jafar Al Sadiq (a.s.) who said: ‘When Allah (s.w.t.) Created the heavens and the earth, He (s.w.t.) Commanded a caller who announced – I bear witness that there is no God except Allah, three times; I bear witness that Muhammad (s.aw.) is the Messenger of Allah (s.w.t.), three times; I bear witness that Ali (a.s.) is the Commander of the faithful truly, three times
     
    AL IHTIJAJ AL TABARSI – VOL 1 P230 فقد جاء الأمر من الإمام جعفر الصادق (علیھ السلام) أن من قال: لا إلھ إلاّ االله محمد رسول االله، فلیقل: علي أمیر المؤمنین So came the order from the Imam Ja’far Al Sadiq (a.s.): ‘Whoever says – There is no God but Allah, Muhammad is the Messenger of Allah must immediately say Ali is the Commander of the Faithful’.
     
    BIHAR UL ANWAAR – VOL 27 CH1 H1 فقد روي عن القاسم بن معاویة قال: قلت لأبي عبد االله - الصادق - (علیھ السلام): ھؤلاء یروون حدیثاً في معراجھم أنھ لما اسري برسول االله، رأى على العرش (مكتوباً): لا إلھ إلا االله، محمّد رسول االله، أبو بكر الصدیق! فقال الإمام (علیھ السلام): سبحان االله! غیّروا كل شيء حتى ھذا؟!!. قلت: نعم. قال (علیھ السلام): إن االله عز ّوجلّ لمّا خلق العرش كتب على قوائمھ: لا إلھ االله، محمّد رسول االله، علي أمیر المؤمنین. إلى أن قال (علیھ السلام): ولمّا خلق االله 11 عزّ وجلّ الكرسي كتب على قوائمھ: لا إلھ إلا االله، محمّد رسول االله، علي أمیر المؤمنین. ولمّا خلق االله عزّ وجلّ اللّوح كتب فیھ: لا إلھ إلاّ االله، محمّد رسول االله، علي أمیر المؤمنین. ولمّا خلق االله عزّ وجلّ إسرافیل كتب على جبھتھ: لا إلھ إلاّ االله، محمّد رسول االله، علي أمیر المؤمنین. ولمّا خلق االله عزّ وجلّ السماوات كتب في أكنافھا: لا إلھ إلاّ االله، محمّد رسول االله، علي أمیر المؤمنین. ولمّا خلق االله الأرضیین كتب في أطباقھا: لا إلھ إلاّ االله، محمّد رسول االله، علي أمیر المؤمنین. (إلى أن قال علیھ السّلام): ولمّا خلق االله الشمس كتب علیھا: لا إلھ إلاّ االله، محمّد رسول االله، علي أمیر المؤمنین. ولمّا خلق االله القمر كتب علیھ: لا إلھ إلا االله، محمّد رسول االله، علي أمیر المؤمنین. ثم قال (صلوات االله علیھ): فإذا قال أحدكم: لا إلھ إلا االله، محمّد رسول االله، فلیقل: علي أمیر المؤمنین ولي االله. فأنظر - أیھا القارئ - إلى مدى تركیز االله تعالى على اسم الإمام علي أمیر المؤمنین (علیھ السلام) كلّما جاء ذكره سبحانھ وذكر رسول االله (صلى االله علیھ وآلھ). فلماذا ھذا التركیز؟ ولماذا ھذا الإصرار على كتابة اسم الإمام علي (علیھ السلام) على العرش والكرسي واللوح وجبھة إسرافیل وجناح جبرائیل وأكناف السماوات وإطباق الأرضیین والشمس والقمر وغیرھا؟! إن ھذا یدل على ضرورة ذكر الإمام علي أمیر المؤمنین (علیھ السلام) أینما كان ذكر االله ورسولھ وكلّما جاء ذكر االله ورسولھ. ومن الواضح أن الأذان والإقامة ھما من تلك الموارد، فلاشك في ضرورة مقرونیّة الشھادة الثالثة بالشھادتین، والشھادتین بالشھادة الثالثة.
     
    It has been related that Qasim Bin Muwaiya said to the Holy Imam Ja’far Al Sadiq (a.s):
     
    ‘The people of the Sunnah relate a Hadeeth about Me’raaj that when the Holy Prophet (s.a.w.) was taken on Me’raaj he (s.a.w.) saw written upon the Throne – There is no God but Allah, Muhammad is the Messenger of Allah and Abu Bakr As Siddiq’. He (a.s.) said: ‘Glory be to Allah (s.w.t.)! They have changed everything, even this?’ He said: ‘Yes!’ The Holy Imam (a.s.) continued: ‘When Allah (s.w.t.) the High created the Throne, He (s.w.t.) wrote upon it – There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. And when He (s.w.t.) the High Created the Chair, He (s.w.t.) wrote upon it – There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. And when He (s.w.t.) Created the Tablet, He (s.w.t.) wrote on it - He (s.w.t.) wrote upon it – There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. And when He (s.w.t.) the High Created Israfeel (the angel) he (s.w.t.) wrote upon his forehead - There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. And when He (s.w.t.) Created the heavens he (s.w.t.) wrote on its fringes – There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. And when he (s.w.t.) the Exalted Created the earth He (s.w.t.) wrote on its layers - There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. And when he (s.w.t.) the High Created the sun he wrote on it - There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. And when He (s.w.t.0 Created the moon He (s.w.t.) wrote upon it - There is no God but Allah, Muhammad is the Messenger of Allah and Ali is the Commander of the believers. Then the Holy Imam (a.s.) added: ‘Whenever any one of you says – There is no God but Allah, Muhammad is the Messenger of Allah – he must say – Ali is the Commander of the believers’
     
    So Tawheed, I suggest you really look at the focus on the name of Maula Ali (as) wherever there is mentioned of Allah SWT and the mention of the Prophet  (pbuh).
     
    Why this much emphasis? Why is there an insistence upon writing the name of Imam Ali (as) on the Throne, the chair, the tablet and other places? 
     
    This is in no doubt shows the necessity of mentioning the name of Imam Ali (as) when mentioning the oneness of Allah SWT and the prophethood of Muhammad (pbuh) whenever and wherever they are mentioned. 
     
     
    TAFSEER AL IMAM HASSAN AL ASKARI (A.S.)
     
    قال رسول االله ص أخبر االله تعالى أن من لا یؤمن بالقرآن، فما آمن بالتوراة، لأن االله تعالى أخذ علیھم الإیمان بھما، لا یقبل الإیمان بأحدھما إلا مع الإیمان بالآخر. فكذلك فرض االله الإیمان بولایة علي بن 13 أبي طالب ع كما فرض الإیمان بمحمد فمن قال آمنت بنبوة محمد و كفرت بولایة علي ع فما آمن بنبوة محمد. إن االله تعالى إذا بعث الخلائق یوم القیامة نادى منادي ربنا نداء تعریف الخلائق في إیمانھم و كفرھم، فقال «االله أكبر، االله أكبر» و مناد آخر ینادي «معاشر الخلائق ساعدوه على ھذه المقالة» فأما الدھریة و المعطلة فیخرسون عن ذلك و لا تنطلق ألسنتھم، و یقولھا سائر الناس من الخلائق، فیمتاز الدھریة [و المعطلة] من سائر الناس بالخرس. ثم یقول المنادي «أشھد أن لا إلھ إلا االله» فیقول الخلائق كلھم ذلك إلا من كان یشرك باالله تعالى من المجوس و النصارى و عبدة الأوثان فإنھم یخرسون فیبینون بذلك من سائر الخلائق. ثم یقول المنادي «أشھد أن محمدا رسول االله» فیقولھا المسلمون أجمعون و یخرس عنھا الیھود و النصارى و سائر المشركین ثم ینادي من آخر عرصات القیامة ألا فسوقوھم إلى [الجنة لشھادتھم لمحمد ص بالنبوة] فإذا النداء من قبل االله تعالى [لا، بل] وَ قِفُوھُمْ إِنَّھُمْ مَسْؤُلُونَ یقول الملائكة الذین قالوا «سوقوھم إلى الجنة لشھادتھم لمحمد ص بالنبوة» لما ذا یوقفون یا ربنا فإذا النداء من قبل االله تعالى [قفوھم] إنھم مسئولون عن ولایة علي بن أبي طالب و آل محمد، یا عبادي و إمائي إني أمرتھم مع الشھادة بمحمد بشھادة أخرى، فإن جاءوا بھا فعظموا ثوابھم، و أكرموا مآبھم و إن لم یأتوا بھا لم تنفعھم الشھادة لمحمد ص بالنبوة و لا لي بالربوبیة، فمن جاء بھا فھو من الفائزین، و من لم یأت بھا فھو من الھالكین.قال فمنھم من یقول قد كنت لعلي بن أبي طالب بالولایة شاھدا، و لآل محمد محبا. و ھو في ذلك كاذب یظن أن كذبھ ینجیھ، فیقال لھ سوف نستشھد على ذلك علیا. فتشھد أنت یا أبا الحسن، فتقول الجنة لأولیائي شاھدة، و النار على أعدائي شاھدة. فمن كان منھم صادقا خرجت إلیھ ریاح الجنة و نسیمھا فاحتملتھ، فأوردتھ علالي الجنة و غرفھا و أحلتھ دار المقامة من فضل ربھ لا یمسھ فیھا نصب و لا یمسھ فیھا لغوب و من كان منھم كاذبا جاءتھ سموم النار و حمیمھا و ظلھا الذي ھو ثلاث شعب لا ظلیل و لا یغني من اللھب فتحملھ، فترفعھ في الھواء، و تورده في نار جھنم. قال رسول االله ص فلذلك أنت قسیم [الجنة و] النار، تقول لھا ھذا لي و ھذا لك
     
    The Holy Prophet (s.a.w.) said:
     
    ‘Allah (s.w.t.) Said that one who does not believe in the Quran has also not believed in the Torah, because He (s.w.t.) has Said that He (s.w.t.) will not accept their faith on one of them without the other. In the same way, Allah (s.w.t.) has made it an obligation to believe in Wilayah of Ali Ibn Abi Talib (a.s.) just as he has made it an obligation to have faith in Muhammad (s.a.w.). If someone was to claim to believe in the Prophethood of Muhammad (s.a.w.) and disbelieves in the Wilayah of Ali (a.s.) has not believed in the Prophethood of Muhammad (s.a.w.). Surely Allah (s.w.t.) will gather the creation on the Day of Judgment a caller will call out to them to define their belief and disbelief and cry out ‘God is Great! God is Great! Then another caller will cry out ‘O group of creatures repeat this call!’ One of the Sects will become dumb and will not repeat this whilst the others will do so. Then the caller will call out, ‘I bear witness that there is no God but Allah!’ All the creatures will say this except for the polytheists from among the Magians and the Christians and the idol worshippers. They will then be separated from the others. Then the caller will call out ‘I bear witness that Muhammad is the Messenger of Allah!’ All the Muslims will altogether say this but there will be silence from the Jews and the Christians and other Polytheists. Then there will be a call directing the Muslims towards Paradise. Then Allah (s.w.t.) will Say (Make them wait here until I ask them) The Angels will then ask O Lord! Why are they being detained here? Allah (s.w.t.) will Say 'Wait while I Ask them about the Wilayah of Ali Ibn Abi Talib and the Aal E Muhammad (a.s.). O My servants and maids! I had Ordered you to bear another witness after bearing witness of Muhammmad (s.a.w.); If you bear this witness then I shall increase your rewards and good deeds, or if you do not bear this witness then you will have no benefit from bearing the witness of My Unity and the Prophethood of Muhammad (s.a.w.). Whoever has brought this witness is today successful and whoever has not brought this is destroyed. Then one person will say: 'I have brought this witness and am a lover of Aal e Muhammad (a.s.)' although he will be a liar and he will think that he will be saved by his false claim. Allah (s.w.t.) will Say' O claimant, We will take the witness of Ali (a.s.) on this'. Allah (s.w.t.) will then Say: 'O Abul Hassan (a.s.) give witness about this'. Ali (a.s.) will then say: 'O Lord! Paradise is itself a witness to my friends and Hell is itself a witness of my enemies. Whoever is true in this, then the breeze of Paradise will come towards him and will take him to its highest places and by the Grace of God will place him in his eternal abode. He will not have any grief or pain over there. Whoever is a liar in this the hot air and boiling water of Hell and the smoke of three pronged shadow will take him away and dump him in Hell'. The Holy Prophet (s.a.w.) will say: 'O Ali! It is due to this that you are the distributor of Hell and Paradise. You will say to Hell that this person is for you and you are under my command'.
     
     
    AL MANAQIB – VOL 3 – KHUTBA AL IFTIKHARIYA OF IMAM ALI (A.S.)أنا أذان االله في الدنیا و مؤذنھ في الآخرة I am the Adhaan of Allah (s.w.t.) in this world and the caller (Muezzin) in the hereafter.
     
     
    So Mr Tawheed When our Holy Imam Ali (as) is in actual fact the essence of the Adhaan itself, then how can you even justify that this testimony doesn't form part of it?
     
    So why should anyone let go of the firmest handle of Allah SWT in any part of their life or deeds?
  21. Like
    Al-Hussayni got a reaction from Al Hadi in Dealing With Desires, Why Not Masturbation?   
    My brother, let me tell you one thing; all of us young shi'a males are facing this problem of desire. However, masturbation is such a disgusting act that it equates to having zina with your own hand (according to hadeeth).
     
    It takes strong will power over a period to really overcome the desire and to be at the point of not being aroused so much. This takes time; you cannot cure a habit within a day. You need to build it up gradually and of course during this period you may utilise salah, du'a etc. but ultmately it really is a question of your own will power.
     
    Freeing yourself of this habit will strengthen your character so much more to the point that when it comes to your marriage, you will have the maximum pleasure in every way and the relationship with your spouse will be so solid. 
     
    By masturbating, you will lose all of this; you will be harmed physically (Read up the physical harms of masturbation), spiritually and mentally. Stop now, before it's too late.
     
    May Allah guide us all.
  22. Like
    Al-Hussayni got a reaction from :) :) in Shia Scholars To Listen To Speeches Of?   
    Sheikh Yasser Habib , Sheikh Usama Al Attar, Sayed Mahdi modarresi had a brilliant muharram series this year,
  23. Like
    Al-Hussayni got a reaction from Pearl3112 in Tatbir scene in Bollywood film   
    Saw the film, didn't have a problem with the Zanjeer scene really. If people don't agree with it then fine but don't attack people who do it. Everyone to their own. If people can simply understand that this has been practiced throughout India/Pakistan for centuries then it's not really shocking for someone who originates from that part of the world.
  24. Like
    Al-Hussayni reacted to Islandsandmirrors in Post Your Voices!   
    @Heavenly_Silk curious to know what you sound like! 
  25. Like
    Al-Hussayni got a reaction from Heavenly_Silk in Post Your Voices!   
    @Khadim uz Zahra I highly recommend to post your voice ;)
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