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  1. Salamun Alaikum, I came across a very stunning hadith, and I would like to share it and receive your reflection. I got it from Chapter 12 of Ghaybah Nu'mani. 4 - ÍÏËäÇ ÃÈæ ÓáíãÇä ÃÍãÏ Èä åæÐÉ ÇáÈÇåáí¡ ÞÇá: ÍÏËäÇ ÃÈæ ÅÓÍÇÞ ÅÈÑÇåíã Èä ÅÓÍÇÞ ÇáäåÇæäÏí ÓäÉ ËáÇË æÓÈÚíä æãÇÆÊíä ÞÇá: ÍÏËäÇ ÚÈÏ Çááå Èä ÍãÇÏ ÇáÃäÕÇÑí ÓäÉ ÊÓÚ æÚÔÑíä æãÇÆÊíä¡ Úä ÑÌá¡ Úä ÃÈí ÚÈÏ Çááå A: Ãäå ÏÎá Úáíå ÈÚÖ ÃÕÍÇÈå ÝÞÇá áå: ÌÚáÊ ÝÏÇß¡ Åäí æÇááå ÃÍÈß æÃÍÈ ãä íÍÈß¡ íÇ ÓíÏí ãÇ ÃßËÑ ÔíÚÊßã¡ ÝÞÇá áå: ÃÐßÑåã¡ ÝÞÇá: ßËíÑ¡ ÝÞÇá: ÊÍÕíåã¿ ÝÞÇá: åã ÃßËÑ ãä Ðáß. ÝÞÇá ÃÈæ ÚÈÏ Çááå A: ÃãÇ áæ ßãõáÊ ÇáÚÏøÉ ÇáãæÕæÝÉ ËáÇËãÇÆÉ æÈÖÚÉ ÚÔÑ ßÇä ÇáÐí ÊÑíÏæä¡ æáßäø ÔíÚÊäÇ ãóä áÇ íÚÏæ ÕæÊå ÓãÚå æáÇ ÔÍäÇÄå ÈÏäå æáÇ íãÏÍ ÈäÇ ãÚáäÇð æáÇ íÎÇÕã ÈäÇ ÞÇáíÇð æáÇ íÌÇáÓ áäÇ ÚÇíÈÇð æáÇ íÍÏË áäÇ ËÇáÈÇð æáÇ íÍÈ áäÇ ãÈÛÖÇð æáÇ íÈÛÖ áäÇ ãÍÈÇð. (4) Abu Sulayman Ahmad bin Hawtha al-Bahili narrated from Abu Iss~haq Ibraheem bin Iss~haq an-Nahawandi from Abdullah bin Hammad al-Ansari from someone that one of the companions had come to Abu Abdullah as-Sadiq (s) and said to him: “May I die for you! By Allah, I love you and love whoever loves you. O my master, how many your Shia are!” Abu Abdullah as-Sadiq (s) said: “Would you please mention them?” The man said: “They are too many.” He said: “Could you count them?” The man said: “They are much more than to be counted.” Abu Abdullah as-Sadiq (s) said: “If the number becomes three hundred and a little more then what you want will happen. Our Shia are those, whose voice dose not pass beyond their ears, nor does their zeal go beyond their body, nor do they praise us openly, nor quarrel with anyone because of us, nor sit with anyone criticizing us, nor talk with anyone abusing us, nor love whoever hates us and do not hate whoever loves us.” ÝÞáÊ: ÝßíÝ ÃÕäÚ ÈåÐå ÇáÔíÚÉ ÇáãÎÊáÝÉ ÇáÐíä íÞæáæä Åäåã íÊÔíÚæä¿ ÝÞÇá: Ýíåã ÇáÊãííÒ æÝíåã ÇáÊãÍíÕ æÝíåã ÇáÊÈÏíá¡ íÃÊí Úáíåã Óäæä ÊÝäíåã¡ æÓíÝ íÞÊáåã¡ æÇÎÊáÇÝñ íÈÏÏåã. ÅäãÇ ÔíÚÊäÇ ãä áÇ íåÑø åÑíÑ ÇáßáÈ æáÇ íØãÚ ØãÚ ÇáÛÑÇÈ¡ æáÇ íÓÃá ÇáäÇÓ ÈßÝøå æÅä ãÇÊ ÌæÚÇð. ÞáÊ: ÌÚáÊ ÝÏÇß¡ ÝÃíä ÃØáÈ åÄáÇÁ ÇáãæÕæÝíä ÈåÐå ÇáÕÝÉ¿ ÝÞÇá: ÃØáÈåã Ýí ÃØÑÇÝ ÇáÃÑÖ¡ ÃæáÆß ÇáÎÝíÖ ÚíÔåã¡ ÇáãäÊÞáÉ ÏÇÑåã¡ ÇáÐíä Åä ÔåÏæÇ áã íÚÑÝæÇ¡ æÅä ÛÇÈæÇ áã íÝÊÞÏæÇ¡ æÅä ãÑÖæÇ áã íÚÇÏæÇ¡ æÅä ÎØÈæÇ áã íÒæøÌæÇ¡ æÅä ãÇÊæÇ áã íÔåóÏæÇ¡ ÃæáÆß ÇáÐíä Ýí ÃãæÇáåã íÊæÇÓæä¡ æÝí ÞÈæÑåã íÊÒÇæÑæä¡ æáÇ ÊÎÊáÝ ÃåæÇÄåã æÅä ÇÎÊáÝÊ Èåã ÇáÈáÏÇä. The man said: “Then how do we deal with these different groups, who pretend that they are Shia?” He said: “They will be tried, purified and distinguished. Years come that will perish them, a sword that will kill them and disagreement that will scatter them. Our real Shia are those, who do not growl like a dog, do not covet like a crow and do not ask people for alms even if they die of hunger.” The man said: “May I die for you! Where can I find such a kind of people?” He said: “You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from place to another, who if are seen, will not be known, if absent, will not be missed, if become ill, will not be visited, if propose to a woman, will not be married and if die, their funerals will not be attended. It is they, who divide their monies among them, who visit each other in their graves and who never disagree even if their countries are different.”[1] The same was narrated by Muhammad bin Hammam from Hameed bin Ziyad al-Kufi from al-Hasan bin Muhammad bin Suma’a from Ahmad bin al-Hasan al-Maythami from Ali bin Mansoor from Ibraheem bin Muhzim al-Asadi from his father from Abu Abdullah as-Sadiq (s) but with an addition: æÅäú ÑÃæÇ ãÄãäÇð ÃßÑãæå¡ æÅä ÑÃæÇ ãäÇÝÞÇð åÌÑæå¡ æÚäÏ ÇáãæÊ áÇ íÌÒÚæä¡ æÝí ÞÈæÑåã íÊÒÇæÑæä… “If they see a believer, they will honor him and if they see a hypocrite, they will leave him aside. They do not worry when about to die and they visit each other in their graves…”[2] [1] Biharul Anwar, vol.68 p.164, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.4 p.10. [2] Ibid.
  2. We should listen if they decide to speak... (Video)
  3. Salamon Alaykum ! Peace be upon you all I met some memebrs here who hold beliefs that I thought are mentioned in Shia books but the way they understand these beliefs was diffrent than my way particularly memebers from south Asia One of the latest encounters is the nour/bashar (light/flesh) nature of our prophet and all the infallables which upon it they based their other belief that prophet had no shadow These beliefs are held by the Barelvis as well, so I am not sure which was the root of this belief for some of the shia bretherns here There were some topics about Barelvis discussing them in general, i find some of the posts there to be helpful but i am interested more about this specific belief of the nature of the prophet and its origin According to wiki , the vast majority of muslims in India and Pakistan adhere to Barelvis along with about 35 % of mosques in UK. Thats some huge number of Muslims that believe in things that shia believe in but in diffirent way . Where did it all start? Is there some ancient agreement between scholars of muslims back in time about the nour belief? is it in Sunni books? is it in Sufi teachings ?Is it solid Shia beleif? Which of these schools influenced the others ?
  4. Asalamu Alaikum brothers and sisters,, i have heard this hadith,, im pretty sure its from Imam Ali AS,, and i wanted to see if anyone has a source for it,, or is able to give me a similar Hadith to this one,, "someone came to the Imam and asked him,, how can we follow you if your unable to sin,, the Imam replies and says that its not that we are unable to sin,, its that we dont allow ourselves to sin,," W/Salam
  5. In The Name of Allah ÓÈÍÇäå æÊÚÇáì, The Most Beneficent, The Most Merciful. Assalamualaykum wa RAHMATULLAHI WA BARAKATOH. I hope you all are, INSHALLAH (God Willing), well and in the best of health and Faith (Imaan). I remember once hearing a lecture whereby the speaker talking about the Jinns and the story of Iblis being ousted from Paradise. Now, the speaker had said before Adam (as) had been created, Jinns were already existing and that Allah (SWT) had sent a severe punishment on the Jinns for their disobedience but Iblis was the best of the Jinns who used to worship him a lot so Allah (SWT) has raised up to the seventh Heaven to live alongside Jibrail (as) when the Jinns were punished due to his high levels of worship. Then, the angels of the first heaven (sky) had come to know from Allah (SWT) that he was going to do something - I don't remember what exactly it was but it something that the angels got worried about. According to what he had said, the angels also have classes and levels and, so, the angels of the first heaven are inferior to those of the second heaven who, in turn, are inferior to those of the third heaven and so on while the angels of the seventh Heaven are the most superior. So, the lecturer had said these first heaven angels started to panic that this bad thing - as I have said, I don't remember what exactly it was - which Allah (SWT) had mentioned may happen to them so they so went to the angels of the second heaven in order to ask them to intercede for them but these second heaven angels, themselves got worried about what if it was for them and they, in turn, went to angels of the third heaven and so until they all reached the four biggest angels until, at last, they all reached Jibrail (as) who also got worried and suggested they all go to Iblis and ask him to pray to Allah (SWT) because he was so special to Allah (SWT) that He had raised to live with Jibrail (as). So, they all went to Iblis and asked him to pray on their behalf to which he agreed and then, Allah (SWT) punished Iblis which was his ouster because of his disobedience. Basically, the moral that this lecturer was trying to impart was that when you want to pray for material things like cars, money and their like, you should first pray for your friends, family neighbours etc...like the Ahlulbayt (peace be upon them all) used to do and then lastly for yourself but when it comes to praying for forgiveness and immunity from sin, then you must start with yourself and then go to the others. This is the mistake Iblis made whereby he prayed for all the angels but forgot himself so he was the one who suffered! Regardless of the moral from this story, what I would like the respected members of this forum to do is, if they can, provide me references for this story IRRESPECTIVE OF WHETHER THE SOURCE IS SHIA OR SUNNI. :D By the way, the lecturer was Maulana Sadiq Hasan (some of the oldies may know him as Sadiq Bapu) who is a very, very famous Urdu speaker so I would, most probably, trust his words and be assured that if he says something, then he must have some sources for it. So, I am looking forward to get the source for this hadith. I am in urgent need of it so I would be very grateful if someone could provide me with a reference to this story! :D May Allah (SWT) bless us all, our families and loved ones, may He guide us all with His Perfect Guidance and may He, The Forgiver of Sins and The Oft-Forgiving, forgive all our sins for, indeed, there is neither any refuge nor any respite for the sinners except in Allah ÓÈÍÇäå æÊÚÇáì.
  6. Praise Be Allah and Salawat upon Prophet PBUH and His Ahlulbayt AS Ajmaeen! All of us know well about the frequently projected hadith "Ashra e Mubashara" which creates whirlwind amongst the thinking or evil thinkers even succeed to get benefit of giving us tough time, for a time being though. Thus we should prepare ourselves as well as teach our youth to fight with the opponents in a positive way. I, therefore, request all of ShiaChat members to participate in the discussion and share their knowledge to bring the facts on file and be on the right side as they are! God bless you all... KR Syed
  7. (salam) Once Zeid Ebne Arqam came to Moavieh and saw Amro Aas sitting beside him. He sat between them. Amro Aas told him: Did you not find any other place as you intervened us? Zeid replied: In one of the battles in which both of you accompanied Prophet (s.a.), he worried when looking at you. On the second and third day, he looked at you for a longer period. On the third day, he said: «ÅÐÇ ÑÃíÊã ãÚÇæíÉ æÚãÑæ Èä ÇáÚÇÕ ãÌÊãÚóíäö ÝÝÑöøÞæÇ ÈíäåãÇ¡ ÝÅäøåãÇ áä íÌÊãÚÇ Úáì ÎíÑ» Whenever you saw Moavieh and Amro Ebne Aas besides each other, intervene between them, because these two do not gather each other for a good deed. Ebne Mazahem has narrated the story in the book, æÞÚå ÕÝíä, so. Please refer also to the book, ÇáÚÞÏ ÇáÝÑíÏ by Ebne Abde Rabbeh too. 2, 3 1- æÞÚå ÕÝíä: 112 (page 218) 2- ÇáÞÏ ÇáÝÑíÏ 2:290 (145/4) 3- Shafiei Mazandarani/a general extract from Alghadir, page 172
  8. (salam) referring to history signifies that several innovations have been recorded that we mention some of them as examples: 1- Innovation of Azan (call to prayer) in prayer of Eid Fitr (festival of fast-breaking) and Eid Qurban (sacrificial festival) Shafi’i has quoted from Zuhri in book “al- Um”[1] that he said: “Azan was not recited in prayer of Eid at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah innovated it in Damascus, and after that Hajjaj inovated it in Medina at the time of rulling over there. Ibn Hazm writes in the book “al- Mahalli”[2] that: “the Umayyads innovated going late for prayer of Eid ,preferring oration to prayer and saying Azan and Iqama (declaration of standing for prayer) for prayer of Eid. 2- Innovation in Diya (blood-money) Zahak quotes from Muhammad ibn Ishaq in the book “al- Diyat”[3] that he said: “I told Zuhri that: tell me about the amount of Diya of Dhimmi (non-Muslim citizen) heathen at the time of the Prophet (s.a.w.), because we have disputed with each other about it, he said: “there is no one wiser than me in this case from the east to the west, it was one thousand Dinar (gold currency unit) at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah gave five hundred Dinars to family of murdered person and kept five hundred Dinars for Bayt al- Mal”. Ibn Kathir writes in “al- Bidayah wa al- Nihayah”[4] that: “Zuhri says that: “according to the tradition of the Prophet (s.a.w.) Diya of Dhimmi and Muslim was the same and Muawiyah was the first person who divided it and kept half of it for himself”[5]. It is necessary to mention that contrary to the saying of Zuhri Diya of Dhimmi heathen was not one thousand Dinar at the time of the Prophet (s.a.w.) and from among the Sunni leaders just Abu Hanifah has mentioned this amount, and Uthman was the first person who set it.[6] By the way, there are three innovations in the act of Muawiyah: 1- He set Diya one thousand Dinar. 2- He divided it between inheritors of murdered person and Bayt al- Mal. 3- He took half of it as Bayt al- Mal’s share, holding that the amount of Diya is one thousand and a part of it is chargeable to Bayt al-Mal. 3- Innovation of leaving recommended Takbirs (magnification of Allah) of prayer It is mentioned in the book “Sharh al- Muwatta`” that: “Tabari quotes from Abu Harirah that he said: “Muawiyah was the first person who left Takbirs of prayer”. And Abu Ubayd has quoted that: “Ziyad was the first one”. Ibn Hajar has written in “Fath al- Bari”[7] that: “these two matters are not inconsistent with each other, because Ziyad, following the example of Muawiyah, did not say Takbirs, and Muawiyah following the example of Uthman left Takbirs[8]. But a group of scholars believes that it has been said quietly”. It is mentioned in the book “al- Wasai’l Ila Musamirah al- Awai’l”[9] that: “Muawiyah was the first person who did not say Takbirs after reciting "ÓãÚ Çááå áãä ÍãÏå" “Allah hears the one who praises Him”, he prostrated without saying Takbir”. Shafi’i quotes from Ubayd ibn Rufa’ah in the book “al- Um”[10] that he said: “Muawiyah came to Medina and he did not say "ÈÓã Çááå" “in the name of Allah” in his prayer and did not say Takbirs in movements of prayer, after recitation of Taslim (final part of prayer) Muhajir (Emigrants) and Ansar (Helpers) shouted at him: "íÇ ãÚÇæíÉ! ÓÑÞÊ ÕáÇʘ¡ Çíä ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã¿! æ Çíä ÇáʘÈíÑ ÇÐÇ ÎÝÖÊ æ ÇÐÇ ÑÝÚÊ¿!" “O Muawiyah! Did you steal from your prayer? Why did not you say “in the name of Allah”?! Why did not you say Takbirs while bending down and rising?!” he said his prayer again and recited whatever he had not said before”. 4- Innovation of preferring oration to prayer of Eid Abdul-Razaq has quoted from Ibn Jarih from Zuhri that he said[11]: “Muawiyah was the first person who said oration of prayer of Eid before prayer it”. Ibn Munzar has quoted from Ibn Sirin that he said: “Ziyad was the first person who innovated that in Basra”. Ayaz says that: “there are no differences between these two sayings and the saying that considers Marwan as the first person, because Marwan and Ziyad were Muawiyah’s agents, therefore, first, Muawiyah did this act and they followed him”[12]. [1] - Kitab al- Um, vol. 1, p. 208 and vol. 1, p. 235. [2] - al- Mahalli, vol. 5, p. 82. [3] - al- Diyat, p. 50. [4] - al- Bidayah wa al- Nihayah, vol. 8, p. 139 and vol. 8 p. 148, events of the year 60 A.H. [5] - the part in the bracket has been quoted from the original source. [6] - refer to: al-Um, Shafi’i, vol. 7, p. 293 and vol. 7, p. 321; refer to: al- Ghadir, vol. 8, p. 240-248. [7] - Fath al- Bari, vol. 2, p. 215. [8] - Ahmad quotes this narration from Umran in Musnad, vol. 5, p. 579, tradition no. 19380. [9] - al- Wasai’l Ila Musmirah al- Awai’l, p. 15. [10] - Kitab al- Um, vol. 1, p. 94 and vol. 1, p. 108. [11] - al- Musnaf, vol. 3, p. 284, tradition no. 5646. [12] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 982-986-987-992.Text
  9. Wise Sayings of Imam Jaffer Sadiq *Knowledge is the comrade of the faithful believer, clemency is his supporter, patience is the commander of his army, lenience is his brother , and charity is his father. *As for those who control themselves in rage, desire, fear, and lust, Allah will prevent Hell from burning their bodies. *Personality (Piety) stands for that Allah should not see you in situations against which He warned, and miss you in situations of which He ordered. *A believer is not perfectly virtuous unless he enjoys three characters: knowledgeability of the religious affairs, moderation in living, and steadfastness against misfortunes. *The desire for the worldly pleasures causes grief and sadness. Abstinence from the worldly pleasures brings about the rest of both heart and body. *There’s nothing like thanks in increasing the favorable matters and there is nothing like patience in decreasing the unfavorable matters. Ref: Tuhaf al Uqoul, The Masterpieces of the Intellects; Maxims of Imam As-Sadiq (a) pp. 426-429
  10. ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã Çááåã Õá Úáì ÓíÏäÇ ãÍãÏ æÚáì Âá ÓíÏäÇ ãÍãÏ æÇáÚä ÃÚÏÇÁåã ÃÌãÚíä There have been many doubts raised about the authenticity of Ziyarat `Ashura just because it has a weak isnad. Although this is unimportant in regards to mustahabb a`maal and the like of rewarding acts, I will examine the chains individually and then together (jam`). The first 2 tareeqs are from Ja`far b. Muhammad b. Qooluwayh’s ÑÖí Çááå ÚäåãÇ famous work Kaamil al-Ziyaaraat: 1 - ÍÏóøËäí Íßíã Èä ÏÇæÏ Èä Íßí㺠æÛíÑå ¡ Úä ãÍãøÏ Èä ãæÓì ÇáåóãÏÇäíöø ¡ Úä ãÍãøÏ Èä ÎÇáÏ ÇáØøíÇáÓíöø ¡ Úä ÓíÝ Èä ÚóãöíÑÉ º æÕÇáöÍ Èä ÚõÞúÈÉ ÌãíÚÇð ¡ Úä ÚóáÞãÉó Èäö ãÍãøÏ ÇáÍóÖÑãíø 1 – Hukaym b. Dawud b. Hukaym and other than him narrated to me from Muhammad b. Musa al-Hamdani from Muhammad b. Khalid al-Tayaalasi from Sayf b. `Ameera & Salih b. `Uqbah together from `Alqama b. Muhammad al-Hadrami I say: This chain is weak. Muhammad b. Musa al-Hamadani has been weakened by the Qummis due to ghuluw and Ibn al-Walid ÑÖí Çááå Úäå used to say that he is something that fabricated narrations. Salih b. `Uqbah has been called a ghali and a liar by Ibn al-Ghada’iri ÑÖí Çááå Úäå – if one rejects this book then he is majhul. `Alqama al-Hadrami, of the famous Dua `Alqama, is also majhul.Muhammad b. Khalid is majhul; although we can argue for his taqwiy due to external qara’in – it does not strengthen this chain due to the other weak narrator(s). 2 – æ(ßÐÇ) ãÍãøÏ Èä ÅÓãÇÚíá ¡ Úä ÕÇáöÍ Èä ÚõÞúÈÉ ¡ Úä ãÇáß ÇáÌõåäí 2 – And (like that) Muhammad b. Isma`il from Salih b. `Uqbah from Malik b. Juhni I say: This chain is mursal and weak. The connection from Ibn Qooluwayh ÑÍãå Çááå to Muhammad b. Isma`il is unknown and Malik b. Juhni is a majhul `aammi. Salih has already been discussed. So, both chains (more like one and a half chains) from Kaamil al-Ziyaaraat are weak. However, there are 3 more turuq to another transmission of this ziyarah by al-Shaykh al-Tusi ÑÖí Çááå Úäå in al-Misbah: 1 – ãÍãÏ Èä ÇÓãÇÚíá Úä ÕÇáÍ Èä ÚÞÈÉ Úä ÇÈíå Úä ÚáÞãÉ 1 – Muhammad b. Isma`il from Salih b. `Uqbah from his father from `Alqama 2 – ãÍãÏ Èä ÇÓãÇÚíá Úä ÕÇáÍ Èä ÚÞÈÉ æÓíÝ Èä ÚãíÑÉ Úä ÚáÞãÉ 2 – Muhammad b. Isma`il from Salih b. `Uqbah and Sayf b. `Ameera from `Alqama I say: This chain is weak for the same reasons (with the same reasons) as shown earlier, albeit the Tusi’s tareeq to Muhammad b. Isma`il is sahih. 3 – ãÍãÏ Èä ÎÇáÏ ÇáØíÇáÓí Úä ÓíÝ íä ÚãíÑÉ Úä ÕÝæÇä 3 – Muhammad b. Khalid al-Tayaalasi from Sayf b. `Ameera from Safwan I say: This chain is qawwi, rather qawwi kal-hasan, due to Muhammad b. Khalid who is without tawtheeq but with some external evidences pointing to tahseen and narrating sahih narrations. The tareeq of Tusi ÑÍãå Çááå to al-Tayaalasi is mu`tabar unless you completely reject Ahmad b. Muhammad b. Yahya al-`Attar ÑÖí Çááå ÚäåãÇ as majhul. However, al-Saduq ÑÖí Çááå Úäå has narrated from him excessively and given him repeated taraddi and tarahhum. So, there are no chains of Ziyarat `Ashura that are reliable in themselves (mu`tabar li-dthatih). However, if you see the complete transmission of this Ziyarah, you will see its sihha. Please open up the PDF provided in this post and you will see a sahih tareeq from al-Tusi to Abi `Abdillah Úáíå ÇáÓáÇã: ãÍãÏ Èä ÇáÍÓä ÇáØæÓí ÑÖí Çááå Úäå ÈÇÓäÇÏå Çáì ãÍãÏ Èä ÇÓãÇÚíá Úä ÓíÝ íä ÚãíÑÉ Úä ÕÝæÇä Úä ÇÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Muhammad b. al-Hasan al-Tusi, May Allah be pleased with him, by his chain to Muhammad b. Isma`il from Sayf b. `Ameera from Safwan from Abi `Abdillah Úáíå ÇáÓáÇã I say: This tareeq is sahih, the chain is musnad and all rijal are thiqat. Therefore, Ziyarat `Ashura is reliable by corroboration (mu`tabar li-ghayrih) - ãÚÊÈÑ áÛíÑå However, this shows us that the most reliable copy of this ziyarah is as it is found in al-Misbah, rather than Kaamil, which is without the 100x repeated la`n and tasleem. Perhaps this was lost in transmission or was interpolation by Muhammad b. Musa al-Hamdani; Allah knows best. *I do not mean to say to not recite the 100x pieces, I am only saying that that part of the ziyarah is less proven than the rest. However, it's matn is mu`tabar without doubt. æÇááå ÃÚáã Ýí ÇãÇä Çááå Note: Green in the PDF indicates a reliable narrator, blue an unknown narrator, and red indicates a weak narrator. The blue arrow shows connection while the red arrow is (likely) irsal ÔÌÑÉ ØÑÞ ÒíÇÑÉ ÚÇÔæÑÇÁ.pdf
  11. Salam alaykom, I recently made this video displaying Ayahs from the Quran and hadiths from the Sunnah confirming Shia Islam and thought I'd share it here. If you have any feedback or have any errors to point out, such as grammatical mistakes or mistaken Ayah numbers, etc. please let me know. :)
  12. (bismillah) (salam) I am looking for shia hadith collections, According to wikipedia, the major shia hadith collections are the "Al-Kutub Al-Arbʿah" or the 4 Books -Kitab al-Kafi -Man la yahduruhu al-Faqih -Tahdhib al-Ahkam -Al-Istibsar Does anyone know where i can get these in english? Much help appreciated. (salam)
  13. (bismillah) (salam) Does anyone have any narrations about what supplications are recommended to be recited during sajda? I hear this one quite often: يا ولي العافية نسألك العافية عافية الدين والدنيا والآخرة O Provider of wellness, we ask you for wellness, wellness of religion this world and hereafter (?) In the addendum to the section ‘the adab of salat’ in sunnan an nabi (p. 174), they have put this one: الّهُمَّ لَكَ سَجَدْتُ و بِكَ امَنْتُ و لَكَ اسْلَمْتُ سَجَدَ وَجْهِى لِلَّذِي خَلَقَهُ و شَقَّ سَمْعَهُ و بَصَرَهُ فَتَبَارَكَ الله احْسَنُ الخَالِقِين O Allah! I have prostrated before You, and believed in You and submitted myself to You. My face has prostrated to the One who created it and fashioned it, giving it (the power of) hearing and sight; so blessed is Allah the best of Creators The reference they gave was ‘awarif al-ma’arif’ – I think it seems to be some kind of sufi book (?) but the du’a can also be found in ‘sahih muslim’ This one is mentioned by of certain scholars (taken from sayed al-khu'i's 'islamic laws') (v) While in prostration he should pray to Allah an seek his needs from Him and should recite this supplication: Ya Khayrul Masulin wa ya Khayral Mu'tin Urzuqni warzuq Ayali Min Fazlika Fa innaka zulfazlil Azim. (Translation: O You Who are the best from whom people seek their needs, and O You, who the best bestower of gifts Give me and the members of my family sustenance with Your grace. Undoubtedly You possess the greatest grace). there is also this one that is often heard: يا لطيف، إرحم عبدك الضعيف ya latif, have mercy on your weak servant anything from the Imams (a) on this? (salam)
  14. A new book titled Destruction of America prophesied in the Quran and the Bible has been published at amazon.com google.com smashwords.com and wsicebooks.com . This book describes how and when America will be destroyed. It is written by a pakistani scholar Sheikh Muhammad Shaban
  15. Does anyone know good website that show tafsir of the holy Quran? Thank you
  16. Salam to all, I am trying to create a lesson about masterbation, I know lots of hadiths however their paraphrased. If you can help me find hadiths about masterbation it will be greatly appreciated. Duakum Fi Aman Allah
  17. (bismillah) (salam) The commander of the faithful says: “A right which has no one to claim is, indeed, lost”. Hello everyone, I need some advise. I live in China currently for education and in the university's dormitory building. Frequently, there is much noise from the people that are in the same floor I live in and in other floors also, i.e. shouting and music. From the perspective of Ahlul-Bayt (as) , what would be a good approach to deal with them? The reason I am asking this question is because I do not want to subject my anger to deal with this problem. Should I just keep quiet? Or should I do something? My roommate is also annoyed from the same problem, yet, we are quiet in the moment. He suggested we should live outside the dormitory, however; due to many reasons, it might not be possible. Thank you. Wassalam :D
  18. Salaam, do anyone know the isnad and true matn of this hadith: "Al-Baqir is reported to have said to Abu Hamza al-Thumali that the Prophet, before his death, was commanded by God to bequeath to Ali his knowledge, his faith and the Great Name that he had as well as the legacy of knowledge and propethood, so that the transmission of the divine heritage would be continued through the Prophet's progeny"? Furthermore - is it sound from a mainstream Ithna'ashari perspective? With Salaams,
  19. (salam) I haven't done a topic in quite some time..so i thought id make one! :D So the topic I've chosen is righteousness. I intend to answer two points regarding righteousness 1) Benefits of righteousness 2) Signs of a righteous person 3) Complete Righteousness. Benefits of Righteousness: There are many benefits of righteousness but here are a few. The Prophet (sawaws) said: "Nothing increases lifespan except righteousness" I think that sums up pretty nicely the importance of being righteousness because: Longer life = More time to worship Allah (swt) The Prophet (sawaws) said : "The good deed to be rewarded fastest is righteousness, and he evil deed to be punished the fastest is aggression By being righteous, you will receive your reward quicker, meaning you can carry on doing more good deeds after whilst utilising the reward. Sign of a righteous person: The Prophet (saws) said : "There are ten sings of a righteous person :he loves for the sake of Allah, hates for the sake of Allah, befriends for the sake of Allah, abandons for the sake of Allah. He become angry for the sake of Allah,becomes pleased for the sake of Allah, works for the sake of Allah, beseeches Allah, submits to Allah - fearing hi, awed [by others], pure, sincere, bashful, and watchful - and acts kindly for the sake of Allah" Quite a handful of things to be thinking about there i.e what each one means and how we can apply it, and do we already apply it? Complete Righteousness: The Prophet (sawaws) said : "Complete righteousness means that you do in secret what is usually done in public" basically meaning, no hypocrisy! Always be yourself in public, and be what you are. InshaAllah we are always righteousness and may we all serve in Allah (swt) 's way. (wasalam)
  20. In The Name of Allah سبحانه وتعالى, The Most Beneficent, The Most Merciful. Assalamualaykum wa RAHMATULLAHI WA BARAKATOH. I hope and pray that you are all in the best of health and spirituality. If you might know, we divide Tawhid into four main categories: Tawhid as Sifati; Tawhid ad Dhati; Tawhid al Afa'ali; Tawhid al Ibadi. If anyone does not know what they are, I will give a brief explanation of them: Tawhid as Sifati - this refers to the belief that The Divine Postivie Attributes of Allah (SWT) are NOT seperate from His Essence; Tawhid ad Dhati - this refers to the belief that His Essence is One. He is Unique with no match or partner. Also, this refers to the belief that His Essence cannot be divided; Tawhid al Afa'ali - this refers to the belief that all actions (including human actions) and all phenomena have their source in His Will. Just as He has no partner is His Essence , He also dpes not have any partners in His actions; Tawhid al Ibadi - He is the Sole Deity worthy of worship and only He should be worshipped. If anyone of you could, can you please give me verses of the Quran or Ahadith which refer to these different types of Tawhid. By the way, this may be used in something that MAY (I am not sure) be published on the internet. I only wanted to tell this so that people who contribute may permit me to use their inputs and have no problems with me using it. Thank you very much for the help. May Allah (SWT) bless all the believers, their families and loved ones and may He forgive all our sins for there is neither any refuge nor any respite for the sinners except in Allah سبحانه وتعالى, The Most Compassionate, The Forgiver of Sins.
  21. (bismillah) (salam) Every1 post Qur'an Ayahs/hadiths about gaining extra Thawaab. Please keep it to 1 hadith/ayah per post so people don't have to read through some long list, it will probably put them off reading it. Don't worry if you haven't read through all the other ones that people posted (if this thread gets big) and end up posting the same. I will start: 1000 hasanat a day by just saying subhanAllah 100 times a day The Messenger of Allah (pbuh): "Is anyone of you incapable of earning a thousand good deeds a day?'' One of those present asked: "How can one earn thousand good deeds in a day?'' He (pbuh) replied, "By saying: SubhanAllah a hundred times, then one thousand good deeds will be recorded for you or one thousand sins will be wiped away.'' Source: Mishkat al Masabih Vol. I (English translation with explanatory notes) 486-487
  22. (salam) (bismillah) To prove this fact that there is hell of difference between Qiyas and Aql. I welcome my Usooli as well as Akhhbari brothers to come forward and prove their view point. Qiyas is totally haram in both schools of thoughts while Aql is source of law for Usoolis while Akhbaris consider it interference in the Shariah. The purpose of this thread is two fold. 1. What is difference between Qiyas and Aql? Are they the same? 2. If they are different then Is Aql source of law as Usoolis claim or it amounts to interference in Shariah? DEFINITION OF "QIYAS" (ANALOGY): In its literal meaning, the word "Qiyas" means measuring or estimating one thing in terms of another. It also applies to making two things equal, that is, comparing. This comparison may be physical or rational. In the technical sense, as defined by the jurists, it applies to "the assignment of the "hukm" of an existing case found in the texts of the Quran, the Sunnah, or ijma to a new case whose hukm is not found in these sources on the basis of a common underlying attibute called "illah" of the hukm ELEMENTS OF QIYAS: The definition of Qiyas shows that it has five ingredients or elements. 1. "Maqis alayh" (asl): This is the root case or even the base or the case upon which the analogy has been constructed. 2. "Hukm al-asl" The "Hukm" of the "Maqis alayh" is called "Hukm al-asl" 3. "illah" It means the underlying cause which is determined by the jurist that has led to the "hukm" 4. "Maqis" it means the case for which analogy (Qiyas) is constructed. 5. "Hukm al-far" The "hukm" that has been established for the new case is called "Hukm al-far"
  23. (salam) 1. Who are Jahmis? 2. Are they Muslims? 3. Where they mostly exist? 4. Do they follow Sunni fiqh? 5. What is their main differences from other sects?
  24. (salam) USOOLI METHODOLOGY: 1. When there is clear and specific ruling on an Issue:- When there is clear and specific ruling on an Issue in Quran and Sunnah then there is no place of reasoning/Aql and one has to follow the clear and specific order of Quran and Sunnah. Key: Quran & Sunnah -------> Ruling/Verdict/Fatwa 2. When there is no clear and specific ruling on an Issue: When there is no specific ruling or order in Quran and Sunnah then a Mujtahid has to recourse to the "PRINCIPLES LAID DOWN IN QURAN AND SUNNAH" for deduction of Islamic ruling or verdict on an Issue and even for doing this the tools used have basis in Quran and Sunnah and those tools are not alien to Quran and Sunnah. Key: Quran & Sunnah ------> Principles laid down in Quran and Sunnah -----> Ruling/Verdict/Fatwa based on the principles laid down in Quran and Sunnah. AKHBARI METHODOLOGY: "Everything is permissible unless ruled as prohibited" This is the general principle laid down in a Hadith. But Akhbaris take the permissibility and prohibition only if it 'SPECIFIC PERMISSION OR SPECIFIC PROHIBITION". So it means that if something is not Specifically Prohibited it is allowed under Akhbari rule. While on the other hand in Usooli methodology if some thing is not prohibited specifically but there are principles laid down in Quran and Sunnah on the basis of which that thing can be prohibited then the same is prohibited. It appears that Akhbari methodology leaves more space for "Bidah" or "Innovation" because there are many things which are not specifically prohibited in Quran and Sunnah. I shall not be surprised if i saw some Akhbari Shia passing a big needle through their cheeks on the name of Azadari as some African tribes do because of this general principle "Everything is permissible unless ruled as prohibited" I welcome the alternate view about the Akhbari methodology. Sorry if i hurt some one but this is only a process of learning and sharing knowledge.
  25. Asalam-o-Alikum. Dear Brothers and Sisters, whether they be Sunnis or Shias, I want an open discussion and some strong explanations regarding the following ahadith. I came across them on this group on Facebook. https://www.facebook...ps/69368121310/ I used to defend Islam in this group, used to answer their queries and come up with strong points to defend the right faith. But, they started posting such Ahadith that left me speechless. Now, they've removed me from the group too. I did copy some Ahadith and I would love to hear your views about them. I am a Shia but when it comes to people talking against Islam, I believe that one should defend Islam as a Muslim as Sectarian debates are a whole new different argument. Anyhow, these are the Hadith. Muslim sahih, Book 001, Number 0142: It is narrated on the authority of 'Abdullah b. Umar that the Messenger of Allah observed: O womenfolk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah, that our folk is in bulk in Hell? Upon this the Holy Prophet observed: You curse too much and are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common sense and with religion? He (the Holy Prophet) observed: Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to one man, that the evidence of two women is equal to one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith has been narrated on the authority of Abu Tahir with this chain of transmitters. This Hadith goes against Woman. the second Hadith is pretty shocking. they use it to (Naoozobillah) make fun of the prophet. Sahih-Bukhari Volume 6, Book 61, Number 558: Narrated Aisha:Allah 's Apostle heard a man reciting the Qur'an at night, and said, "May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such-and-such Suras, which I was caused to forget." these two have been the most controversial Ahadith. I'll try to find more and I will keep on pasting them. I would really appreciate to know all your views about the two mentioned hadith. Thank you.
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