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Found 229 results

  1. Salam Alaykum, I've been wondering if there are any hadiths that both the Sunnis and the Shias have in common? In other words, do Shias accept any of the Sunni hadiths? Of course, Wikipedia isn't reliable a source, but it says the following in the Shia-Sunni relations article: Is this true? What hadiths might those be? :-P Thanks!
  2. Naturally, the Holy Quran is the highest authority of Islam in all respects. However, if Quran leaves room for interpretation or does not explain something in full extent, which one comes next in hierachy: Tafsir (interpretation of Quran by Islamic scholars), or the Hadith (the record of the sayings of Prophet Muhammad [pbuh])? Which one is to be consulted first? Thanks a lot in advance!
  3. Assalam o Alaikum wa rehmatullah wa barakutuhu, Muqaddimah or Introduction of Sahih Muslim. It explains some of the most important aspects and principles of hadith science, importance of sahih hadith and fitna of zaeef, mozzu hadith. Imam Muslim Neshapuri wrote this entire book for the benefit of common muslims, as he himself said in the introduction. Every muslim must know atleast these rules and principles, so that he may remain safe from the fitna of zaeef, false and fabricated ahadith, which is now a days very common issue, among both sunnies and shias. It's a must read document. It will surely remove many of your doubts. Read online: http://sunnah.com/muslim/introduction Download (English): http://www.kalamullah.com/muqaddimah-sahih-muslim.html Download (Urdu): http://ahlesunnatpak.com/research-papers/ (Paper no. 15) جزاك اللهُ خيرًا
  4. Imam Ali (as) wrote to Salman al Farsi (ra) : To continue, surely, the likeness of this world is that of a snake: it is soft to touch, and deadly poisonous. The ignorant child is distracted by it, and the one with understanding and intellect is cautious of it. So turn away from what fascinates you in it, for how little of it stays with you.
  5. Salam All, I have often heard that one only visits the holy Shrines(Specifically of the Masoom/infallibles from which Imam Hussain) only if you get invited by them and it is not possible to visit otherwise no matter how hard you try, I have come across wealthy & resourceful individuals who wish to visit yet face an obstacle every time they want to do so and have also come across poor individuals who have no resources and yet somehow get to visit on atleast a yearly basis, bearing this in mind while being blessed with the opportunity of being able to visit these holy shrines, I have there come across people from around the world who I know from personal experience are not of a very good character to say the least(although I feel it could be that only one act from any human could be sufficient to please and we do not have the capacity to truly judge someone as we are not fully aware of their circumstances and should never judge a person), Just wanted to know if any of this is backed by any references from scholars or the hadith.
  6. This is a translation of the first chapter (more chapters to hopefully follow) of Durus al-Tamhidiyya Fi Qawaid al-Rijaliyya, which is an introductory primer on Ilm al-Rijal, authored by Shaykh Baqir al-Irwani, who was a foremost student of Sayyid al-Sistani, and who currently teaches Dars al-Kharij in the Hawza at Najaf. More advanced students of Ilm al-Rijal will realize that it generally falls within the bounds of the school of Sayyid al-Khoei [and the Modern Usulists] in accepting as default the foundations of Hiss [as a requirement for the bindingness of the rulings of Tawthiq and Tadh'if from the Qudama] and restricting the provenance of Qarain-based Ijtihad from the Muta'akhirin. Thus, any comments that contend or argue against these two principles of this school are outside the scope of the treatment presented here, which is rudimentary by admission. Arabic words used throughout include - Shahada which can be translated as testimony, Wathaqa which can be translated as moral probity [and integrity in relay], A'lam which can be translated as learned scholars, Tawthiq [ruling someone as Thiqah], Tadhi'f [ruling someone as Dhaif]. Questions are welcome. Chapter One The Methods Through Which the Wathaqa of a Narrator Can be Established Their are a number of methods through which the Wathaqa of a narrator can be established, we will mention the following among these: A. The Shahada of the Ma’sum If a Ma’sum gives a Shahada of Wathaqa for a given individual then their is no doubt that this will be a valid method to establish the Wathaqa of said individual. An example of this is what has been narrated about Zurara (in Rijal al-Kashshi) via a Sahih chain that ends up with Jamil bin Darraj from Imam al-Sadiq who said: ‘Give glad tidings of paradise to the humble ones – Burayd bin Muawiya al-Ijli and Aba Basir Layth bin al-Bukhturi al-Muradiy and Muhammad bin Muslim and Zurara – four chiefs and trustees of Allah upon his Halal and Haram. If it were not for these then the traces of prophethood would have disappeared and been destroyed’[1]. Obviously, it is necessary that the one who narrates the Shahada from the Imam (that is to be used to establish Wathaqa) not be the same individual whose Tawthiq is sought for by the same said Shahada. Otherwise it will be akin to circular logic[2]. B. The Shahada of one of the A’lam Shaykh Abu al-Abbas Ahmad bin Ali bin al-Abbas famously known as al-Najashi – a contemporary of Shaykh al-Tusi and his colleague in some of their common classes (under the same tutors) – wrote his famous book ‘Fihrist Musannifi al-Shia’ in which he gathered the names of those who had authored books (Shia authors prior to him), while also indicating, in most cases, whether these authors were Thiqah or Dhaif. Similarly, Shaykh al-Tusi wrote two books in this regard, one titled Fihrist and the second known as Rijal Shaykh al-Tusi, and he sometimes mentions Tawthiq and Tadh’if of some narrators in them (i.e. his two books). Likewise, Shaykh Abu ‘Amr Muhammad bin Umar bin Abd al-Aziz famously known as al-Kashshi – who is considered to have lived in the same generation as al-Kulayni – also authored his book famously known as Rijal al-Kashshi. He aimed to collect the narrations which talk about (pertain to) different narrators, he predominantly does this without directly commenting upon the Tawthiq or Tadh’if of the narrators (just quoting narrations that impinge on a narrator’s credibility in some way, mainly from the Aimmah). The Shahada of one of these three A’lam with regards the Wathaqa of a specific narrator is a certain method to establish his Wathaqa, this is justified by the practice of the intelligent ones (Seerah al-Uqala) who do demonstratedly act upon the reports of a Thiqah in all spheres of life – among them – evaluations of people[3]. And since these three A’lam are Thiqah, then their reports in regards the Wathaqa of various narrators can be justifiably acted upon based upon the aforementioned principle of compliance with the practice of the intelligent ones. And the Shahada of just a single one of these A’lam is enough and it does not require multiplicity (more than one A’lam giving Shahada), since the aforementioned practice of the intelligent ones is seen as confirming the act of granting of utility to such reports even when the reporter is one (solitary). Is the Shahada of some of our Ulama from the Muta’akhirin like Ibn Tawus and the Allamah and Ibn Dawud and the Shahid al-Thani - a method to establish Wathaqa? In this is there is disagreement which we shall broach in the second section – if Allah wills[4]. C. Ijma’a Upon the Wathaqa Their are some narrators for whom the A’lam like al-Najashi and the others - have not given a Shahada to effect their Wathaqa, but they are individuals about whom al-Kashshi has claimed Ijma’a (unanimity) of the Shia over the acceptance of their Riwayat. So, for example, Aban bin Uthman who is famously known as Aban al-Ahmar[5]; al-Najashi or someone other than him (from the A’lam) have not given a Shahada in regards his Wathaqa, but he is one of the six companions of al-Sadiq about whom al-Kashshi claimed the Ijma’a of the Isaba (unanimity of the community) in considering them truthful, this is when he (al-Kashshi) said – ‘the community is united in considering authentic what is authentically narrated from these, and in considering them truthful in what they say, and they have all acknowledged their priority in Fiqh (these are) – Jamil bin Darraj and Abdallah bin Bukayr and Hammad bin Uthman and Hammad bin Isa and Aban bin Uthman’. And the secret behind giving credence to the Ijma’a mentioned above in proving Wathaqa is as follows: If al-Kashshi is correct in his claim of the existence of an Ijma’a over these narrators, and if the Ijma’a actually existed, then this is what we want (i.e. it is enough to prove the Wathaqa of these individuals and more, since it is based on the unanimity of the community, among whom would necessarily be a large number of A'lam), and if he was not correct (mistaken) in his stating of the existence of an Ijma’a over this, and if the Ijma’a did not exist in reality, then it is sufficient for us in establishing the Wathaqa of these - the implicit Shahada of al-Kashshi himself in this regard, since his claim of an Ijma’a reveals that he too was agreed with the implication of the Ijma’a (i.e. Wathaqa of these narrators) as one of the members of the community forming the Ijma’a (i.e. since he did not go on to criticize the Ijma’a which he claims to have existed), and since he is one of the A’lam, then, his Shahada alone is enough to establish Wathaqa (falling under method B above). D. Wakala for the Imam Wakala (deputyship) can be a general one where one deputises for the Imam in all his affairs, or it can be an agency for a specific outlined purpose. As for the first type of Wakala (i.e. the general one) then this is what is termed al-Safara, and their is no debate in regards the fact that it (someone being appointed as a Safir by the Ma’sum) establishes the Wathaqa of the one appointed, rather it points to a greater position for the appointed one beyond mere Wathaqa. On the other hand, their is debate in regards whether the other type of Wakala (one appointed for a specific mission) establishes Wathaqa or not, a number have rejected its utility in establishing Wathaqa, for example, Sayyid al-Khoei has rejected that it does point to Wathaqa, he does so by arguing that we find a lot of the Wukala who were censured by the Aimmah and from whom the Aimmah disassociated themselves. As an example, Shaykh al-Tusi included a whole chapter in his Kitab al-Ghyaba wherein he enumerates the blameworthy Wukala who were criticized by the Aimmah for their activities as Wakils. And the correct opinion is that any form of Wakala for the Imam is enough to establish Wathaqa due to the practice of the intelligent ones not to deputize those who are not Thiqah over any part of their affairs, and this is more so for the Imam, because the non-Thiqah individual they deputize could attribute to the office of the Imamate something which is anathema to the Imam, which could effect the Madhhab and the role of the Imam in a negative way. And if it is said: How can we reconcile this with the censure and disassociation that originated from the Aimmah for some of their Wakils? The answer will be: this [censure and disassociation] arose after their appointment as Wakils and not before it (i.e. they were Thiqah when appointed and changed after becoming Wakils as the Thiqah’s condition can change from that of Wathaqa to Dhi’f). And it is not hidden that if we accept the principle that Wakala for the Imam indicates Wathaqa we will have the advantage of ruling as Thiqah a number of narrators previously considered among the Majahil and the Dhuafa, we will mention one among them as Ali bin Abi Hamza al-Bataini – for he was a Wakil for Imam al-Kadhim, and the one who oversaw his properties for him. And the scholars differ among themselves over his status, so if we agree that Wakala indicates Wathaqa, then, we are able to rule for his Wathaqa based upon that [for a period in his life], and use this fact to rule as Sahih a large number of narrations that al-Bataini occurs in its chains, since he is someone who has occurred in a large number of chains. E. The Narration of the Thiqat from someone Mirza Husayn al-Nuri – the author of al-Mustadrak - ruled that the narration of a Thiqah from someone proves the Wathaqa of that person (the one the Thiqah narrated from). While, we maintain that the correct opinion is that the narration of a Thiqah from someone does not indicate his Wathaqa, for how many narrations are their in our books where we observe the Thiqat narrating from those who are non-Thiqah. And if the narration of a Thiqah on someone’s authority was an indication of that person’s Wathaqa then the Wathaqa of most of the narrators would be established thereby, since, for example, Shaykh al-Tusi is Thiqah, so if he narrates in his books from someone it would mean that that person is Thiqah, and if that person [from whom Shaykh al-Tusi narrates who we have established is Thiqah through this principle] narrates from a third person - he too becomes Thiqah [because a Thiqah has narrated from him], and so on. Yes, if the Ajilla [meritious] ones from the Thiqat and the Kibar [great] ones from the Thiqat increase in narrating [narrate a lot] from someone, then it is not farfetched to conclude that person’s Wathaqa (who is narrated from alot by the Ajilla and the Kibar), because of the improbability of an intelligent person to narrate a lot from someone whose Wathaqa he is not sure of, it would be a wastage of time on his part without any advantage, since there is no benefit in collecting a lot of narrations from the weak ones. And if we accept this opinion, we will obtain important results, we will mention among these, as a case in point, Muhammad bin Ismail; for al-Kulayni has narrated a lot in al-Kafi from Muhammad bin Ismail from al-Fadhl bin Shadhan. And it has been said that he [Muhammad bin Ismail] is Majhul, so all these multitude of narrations will drop from the level of I’tibar (if we insist on ruling that he is Majhul), while, based upon this aforementioned principle, it is possible to rule his Wathaqa, and through this step, a large number of narrations will attain Hujiyya [probative force to effect legalities]. F. Being a Shaykh of Ijaza Bearing (taking or receiving) a Riwaya from someone has a number of formal forms, so sometimes, a student hears the Riwaya from his teacher, and in other cases, the student reads over the Riwaya to his teacher, and in a third case, the teacher permits [licences] his student to narrate a specific work that he has authored or has authority over (without the student neccesarily hearing or reading over the Riwayat to the teacher). And this third form of bearing is what is known as the method of reception by Ijaza, similarly, the one who gave the Ijaza is known as Shaykh al-Ijaza. And there is a difference of opinion whether being Shaykh al-Ijaza [having handed out Ijazat] is enough for establishing the Shaykh al-Ijaza’s Wathaqa or not. And the discussion over this point is an important one - because - many of the primary works (Usul) of Hadith that were authored and which were incorporated into the major compilations such as al-Tahdhib and al-Istibsar and Man La Yahdhuruhu al-Faqih reached Shaykh al-Saduq and Shaykh al-Tusi through the intermediary of personages who do not have explicit Tawthiq in their own right, the most that can be said about them is that they were Shuyukh al-Ijaza who licensed al-Saduq and al-Tusi these primary works (Usul) of Hadith which they had authority over - to allow these two (i.e. al-Saduq and al-Tusi) to use these works in their compilations. Examples of these Shuyukh al-Ijaza include Ahmad bin Abdun, and Ahmad bin Muhammad bin al-Hasan bin al-Walid and Ahmad bin Muhammad bin Yahya al-Attar … And perhaps it can be affirmed that the famous opinion among the Qudama was that - simply being a Shaykh al-Ijaza was enough to establish that Shaykh al-Ijaza’s Wathaqa, in opposition to modern scholars such as Sayyid al-Khoei who consider being a Shaykh al-Ijaza as not having any relation to Wathaqa. And one can argue against this principle by noting that the impetus behind Ijaza is not anything else but that someone like Shaykh al-Mufid, for example, will be granted the right due to an Ijaza he receives, to say ‘reported to me Ahmad bin Muhammad bin al-Hasan bin al-Walid[4] these reports which were found in the book which he gave me an Ijaza to narrate on his authority’ and he (al-Mufid) becomes as someone who heard these Riwayat from him (since hearing was the strongest form of reception). And since we have already pointed out that just the mere act of a Thiqah hearing a narration from someone does not establish the Wathaqa of the one who is heared from, in the same way, a Thiqah obtaining an Ijaza from someone should not be used to establish the Wathaqa of the one who handed out the Ijaza (i.e. the Shaykh al-Ijaza). NOTES: [1] The Shahada from the Ma’sum should meet two other conditions to be accepted: It should be clear (Imam’s words should infer Tawthiq) and It should be through a Mu’tabar chain. [2] Someone narrating the Shahada of the Imam for himself is taken to be giving a self-testimony in his favour - something which cannot be accepted rationally. [3] Practice of the intelligent ones is a Hujjah, since the Aimmah are considered members of the assembly of the intelligent ones, and a Dalil al-Aql is by necessity supported by the Shar even if not explicitly stated in the revelatory texts. [4] As will be seen later, it is the Ihtimal that the Wathaqa (as preserved in the Shahada) is based upon Hiss (observation by a contemporary) that allows the acceptance of the Qudama’s Shahada in matters of Tawthiq and Tadh’if as opposed to the Muta’akhirin for whom there is no Ihtimal of Hiss. [5] Emphasis here is on Aban al-Ahmar since he does not have independent Tawthiq [from the other methods] as the rest of Ashab al-Ijma'a have. [6] Ahmad bin Muhammad bin al-Hasan bin al-Walid was a Shaykh al-Ijaza to his students (eg. al-Mufid) for the works of his father, the famous Ibn al-Walid, since he inherited these works from his father. Shuyukh al-Ijaza, in most cases, did not author works of their own (thus they did not merit a place in the Fihrist works being non-authors - where they could potentially be given Tawthiq), rather, they had the authority to license people to quote from books they had received via the formal means of reception.
  7. The man of knowledge is the one who recognizes that what is known is very little compared to what is not known, and as a result he considers himself ignorant, and accordingly he increases his efforts to know more by going out in search of knowledge.
  8. This is an on-going project to translate the whole Introductory part of Ma'rifat al-Hadith by Shaykh Muhammad Baqir al-Bahbudi (of Sahih al-Kafi fame). This is a very good primer on the Sciences of Hadith - having a unique approach and arrangement. It is hoped that the novel methodology and views of the author will become clear as the translation proceeds. The Arabic book used in the translation can be downloaded here: https://archive.org/download/almoamltv_gmail_20140210/%D9%85%D8%B9%D8%B1%D9%81%D8%A9%20%D8%A7%D9%84%D8%AD%D8%AF%D9%8A%D8%AB.pdf Any and all questions arising from this are welcome. The History of Hadith and its Scholarship And Only a Few of My Slaves are Grateful <<All mankind were a single community; then Allah sent the Prophets as bearers of good news and warnings, and sent down with them the Book in truth, so that it may judge between the people concerning that about which they differed, and none differed in it except those who had been given it, after the manifest proofs had come to them, out of envy among themselves. So Allah guided those who had faith to the truth of what they differed in, by His will, and Allah guides whomever He wishes to the straight path>> [1]. In spite of the words of Allah <<And do not be like those who became divided and differed after manifest proofs had come to them, for such there will be a great punishment>>[2] - the Islamic community differed after its prophet despite what was in their hands of the manifest proofs and guidance, out of envy among themselves, and returned back on their tracks, fighting each other, what ruled over them was their opinions and their desires, and they have not ceased being divided, except the one upon whom the Lord has had mercy, and for this did He create them, and the words of your Lord have been fulfilled - 'I will fill Hell up with the Jinn and the men - both' After Guidance had Become Manifest to Them Muslim narrates in his Sahih Vol. 4 Pg. 1873 by his chain to Zayd b. al-Arqam who said: the messenger of Allah صلى الله عليه وآله وسلم stood in our midst one day to speak - by the waters (pond) known as Khumm between Makka and Madina - so he praised Allah, and extolled his greatness, and counselled, and reminded, then he said: After this (introduction), O people, I am merely a mortal, it is feared that the messenger of my Lord (i.e. the angel of death) may come (to me) and I respond (to his call), I am leaving in your midst two weighty things, the first of them is the book of Allah, in it is guidance and light, so take by the book of Allah, and hold on to it, then he said: and the people of my house, I remind you of Allah about (your obligations to) the people of my house. And Ahmad b. Hanbal narrated in his Musnad Vol. 3 Pg. 14, he said: Narrated to us Aswad b. Amir reported to us Abu Israil from Atiyya from Abi Said who said: the messenger of Allah صلى الله عليه وآله وسلم said: I leave in your midst two weighty things, one of them is greater than the other, the book of Allah, a stretched rope between the heaven and earth, and my descendants - the people of my house, for they will never separate until they return to me at the pond[3]. Out of Envy Among Themselves And the messenger of Allah صلى الله عليه وآله وسلم said in his speech on the day of Nahr [sacrifice] in his farewell pilgrimage: <<... and do not oppress one another, and do not revert after me to being disbelievers, some of you striking the backs of others (in oppression), I have left in your midst that by which you will never be misguided - the book of Allah ...>>[4] And Ahmad b. Hanbal narrated in his Musnad Vol. 2 Pg. 104, he said: narrated to us Muhammad b. Ja'far narrated to us Shu'ba from Waqid from Muhammad b. Zayd that he heard his father narrating from Abdallah b. Umar from the prophet صلى الله عليه وآله وسلم - that he said in the farewell pilgrimage: <<Woe upon you! do not revert after me to being disbelievers, some of you striking the backs of others'[5] Have You Turned Back on Your Heels? Muslim narrated in his Sahih Vol. 4 Pg. 2194 from Ibn Abbas who said: the messenger of Allah صلى الله عليه وآله وسلم stood in our midst to speak - aiming to give a counsel, so he said: <<O people, you will be raised to Allah barefooted, naked and uncircumcised <<As We have initiated the creation so will We renew it, a promise on Us, verily We are the doers (capable of it)>>[6], surely, the first of all creation to be cloaked (with clothes) on the day of Judgement will be Ibrahim. Surely, some of the men of my community will be brought forth - so they will be taken towards the left hand-side, so I will say: O Lord - my companions! so it will be said: you do not know what they innovated after you, so I will say as the righteous servant: <<And I was a witness over them as long as I was with them, so when you caused me to die - you were the One who was a watcher over them, and you are a witness over all things, if you punish them then they are your slaves, and if you forgive them then you are the strong the wise>>[7], he said: so it was said to me: they did not cease turning back on their heels (re-tracing their foot steps back-wards) since you left them'[8] And Do Not Corrupt the Land After its Reconciliation In Sahih al-Kafi no. 4354 from Muhammad b. Muslim from Abi Ja'far عليه السلام about the words of Allah <<corruption has appeared in the land and the sea - due to what the hands of men have wrought>>[9] he said: that is by Allah when the Ansar said: from us will be a ruler and from you a ruler! (i.e. at Saqifa) There is Nothing after Truth except Misguidance Abu Amr al-Kashshi narrated - based on what is present in the selection of his Rijal (i.e. by al-Tusi) Pg. 7 - from the book of al-Ayyashi Muhammad b. Mas'ud who said: narrated to me Ali b. al-Hasan b. Fadhal narrated to me al-Abbas b. Amir and Ja'far b. Muhammad b. Hakiym from Aban b. Uthman from al-Harith b. Mughira al-Nasri who said: I heard Abd al-Malik b. A'yan asking Aba Abdillah عليه السلام - so he did not cease asking him (the same question - due to his amazement at it) - until he said to him (out of exasperation): so the people were destroyed then (after the messenger of Allah)? so he said: yes, by Allah, O the son of A'yan, all the people were destroyed, I (Abd al-Malik) said: whomever was in the east and the west? he said: it (the whole earth) was opened up to misguidance, yes, by Allah, they were all destroyed, except three, then joined Abu Sa'san, and Ammara, and Shatira and Abu Umara, so they became seven. All the People Returned Back except Three? Abu Amr al-Kashshi narrated in his Rijal Pg. 7 from the book of al-Naysaburi Muhammad b. Ismail Bandafar who said: narrated to me al-Fadhl b. Shadhan from Ibn Abi Umayr from Ibrahim b. Abd al-Hamid from Abi Basir who said: I said to Abi Abdillah عليه السلام: all the people returned back (apostatized) except three - Abu Dhar and Salman and Miqdad? so Abu Abdillah عليه السلام said: so whereat is Abu Sasan and Abu Umara al-Ansari (in your list)? True Selflessness And in Sahih al-Kafi no. 4407 from Abi Ja'far عليه السلام who said: the people - when they did what they did, that is pledge allegiance to Abu Bakr, nothing prevented Amir al-Mu'minin عليه السلام to call to himself (seek support as a rival to them), except looking at (the condition of) the people, and fearing for them, that they will return back on Islam (apostatize), and begin worshiping the idols (anew), and they will not testify that there is no god but Allah, and that Muhammad is the messenger of Allah, so it was more preferable to him to agree to what they had done over them leaving Islam totally ... (until the end of) the Hadith. Back to the Age of Ignorance And in Sahih al-Kafi no. 4408 from Abd al-Rahim al-Qasiyr who said: I said to Abi Ja'far عليه السلام: the people are astonished when we say: the people as a whole turned back (apostatized), so he said: O Abd al-Rahim, the people reverted - after the messenger of Allah was taken - to being the people of Jahiliyya (Ignorance), the Ansar withdrew (from Abu Bakr) but they did not withdraw for something good (i.e. to favor the rightful person – rather it was to feed their tribal inclinations), they began pledging the allegiance to Sa'd while chanting the chants of Jahiliyya: 'O Sa'd, you are - the hoped in (our hope to reach the objectives), and your hair is - the finely styled, and your competitor (challenger) is - the pelted upon (repelled by stones)' And Ibn Abi al-Hadid narrated in his commentary on the Nahj, Vol. 2 Pg. 3, published in Lebanon, from the book of Saqifa by Abi Bakr Ahmad b. Abd al-Aziz al-Jawhari, and in it - it is recorded that - Ma'n b. Adi said to Umar b. al-Khattab, this grouping from the Ansar have gathered in the Saqifa of Bani Saida and with them is Sa'd b. Ubada - they revolve around him and say: 'you are - the inspirer of hope, and your scion (son) is - the inspirer of hope'. And they Drunk in their Hearts the Love of the Calf And in Sahih al-Kafi no. 4409 from Abi Ja'far عليه السلام who said: the people became after the messenger of Allah unto the likeness of those who followed Harun and those who followed the calf ... (until the end of) the Hadith. The Mighty Ones (Leaders) of Bani Hashim? In Sahih al-Kafi no. 4380 from Sadir who said: we were with Abu Ja'far عليه السلام - so we recalled what the people had done after their prophet, and their subjugation of Amir al-Mu'minin عليه السلام, so a man from the group (present) said: may Allah set aright your affairs, where were the leaders of Banu Hashim? and what was their number (how many were they?) so Abu Ja'far عليه السلام said: and who was left of the Bani Hashim? verily it was Hamza and Ja'far, and they had both passed on, and were left with him two weak and insignificant individuals, new comers to Islam, Abbas and Aqil, and they were from the freed slaves (after the conquest of Makka). And al-Kashshi mentioned in his Rijal Pg. 6 quoting from the book of Hisham from Abi Khalid al-Kabuli from Abu Ja'far عليه السلام who said: Ali b. Abi Talib عليه السلام was among you in Iraq, fighting his enemies, and with him were his companions, and there was not within them fifty men who recognized him with the true recognition (as he should be recognized), and his true recognition is acknowledging his Imamah. to be continued ... Footnotes [1] Surat Baqara, Vs. 213. [2] Surat Al Imran, Vs. 105. [3] Refer to Sunan al-Tirmidhi, Vol. 5, pg. 328, published in Madina; Mustadrak al-Hakim, Vol. 3, Pg. 148; Tabaqat Ibn Sa’d, Vol. 2, Pg. 194, published in Egypt, and, Vol. 2, Part 2, Pg. 2, published in Leiden. [4] Maghazi al-Waqidi, Vol. 3, Pg, 1113. [5] Refer to Sahih Muslim, Vol. 1, Pg. 81, and, Vol. 3, pg. 1307; Tabaqat Ibn Sa’d, Vol. 2, Part 1, Pg. 132, Sahih al-Bukhari, The Book of Knowledge, Hadith No. 43. [6] Surat al-Anbiya, Vs. 104. [7] Surat al-Maida, Vs. 117 and 118. [8] Refer to Sahih al-Bukhari, Tafsir Surat al-Anbiya, Hadith Nos. 2, 5 and 14; Sahih Muslim, Kitab al-Tahara, Hadith No. 37, Kitab al-Salat, Hadith No. 53, Kitab al-Fadhail, Hadith No. 29; Sunan al-Tirmidhi, Kitab al-Qiyama, Chapter No. 3, Tafsir Surat al-Anbiya, Hadith No. 4; Sunan al-Nisai, Kitab al-Iftitah, Hadith No. 21; Sunan Ibn Majah, Kitab al-Manasik, Chapter Nos. 40 and 76. [9] Surat al-Rum, Vs. 41.
  9. There are two hadith about scheduling the day. Like one hadith is that "One should divide his/her 24 hours into 4 parts from which one part should be for sustenance another part for family etc. etc." and similarly another hadith states that "One should divide his/her 24 hours into 6 parts from which one part should be for sustenance another part for family another for sleeping/rest etc. etc." I had not remembered it fully so I want the original text. I want this hadith with reference. Can anyone provide it?
  10. Salam aleykum wr WB I have found a very beautiful Hadith about a girl from the Roman Empire who convert to Shia Islam. The problem is its impossibile to translate from German to English its long and complicated to translate. The Hadith is Al-Ghaiba, from Sheikh at-Tusi (ra), Hadith Nr. 178. I would be really thankful if someone found the source in English. Wa Salam
  11. Sallam! According to what I learnt from my sunni school, non-obligatory prayers, including the fard prayers done at a young age, can take the place of fard prayers which have been neglected during the years of adolescence. Is this true? Wassallam
  12. Does anyone know if the following hadith is authentic and if so, who narrated it?
  13. Salam, Blessed Friday for you all In ShaAllah! كان علي (ع) إذا أراد أن يوبخ الرّجل يقول له : أنت أعجز من التارك الغسل ليوم الجمعة ، فإنه لا يزال في همّ إلى الجمعة الأخرى العلل 1/270 Hadith above says that Imam Ali used to reproach someone by saying : You are lazier than the one who is intentionally abandoning the Ghusl of the day of Friday. For such a man will live worried to the next Friday. I think it is one of the many mercies upon us that we are getting a reward for this act. At times the mind is very preoccupied no matter how hard we try to clear it up. Praying and reputation of Quran and Du'a becomes difficult to be done with full focus. But here we are being rewarding for a physical act that dose not require plenty of mind work. Just a bath on the day of Friday. But see how huge amount of bounty is sent toward us for just doing it with only the intention? قال النبي (ص) : من اغتسل يوم الجمعة ومسَّ من طيب امرأته إن كان لها ، ولبس من صالح ثيابه ، ثم لم يتخطَّ رقاب الناس ، ولم يلغُ عند الموعظة ، كان كفارة لما بينهما Prophet said : Whoever performed the Ghusl of Friday , put some perfume (from his wife if she has any), wore the best of his clothes then went to mosque and did not skip people's necks to reach to front lines then did not speak laghu during the sermon. This act will cover up any flaw of him during the upcoming week up to next Friday ^rough translation. قال الصادق (ع) : إذا اغتسل أحدكم يوم الجمعة فليقل : " اللهم !.. اجعلني من التوابين ، واجعلني من المتطهرين " Imam Sadiq said : After performing Ghusl of Friday say : O Allah , make me from those who repent and those who purify themselves." قال النبي (ص) لعلي (ع) في وصيته له : يا علي !.. على الناس كل سبعة أيام الغسل ، فاغتسل في كل جمعة ، ولو أنَّك تشتري الماء بقوت يومك وتطويه ، فإنه ليس شيء من التطوُّع أعظم منه . The prophet said to Imam Ali in his will : O Ali, there is one ghusl/bath upon people every 7 days, so perform ghusl every Friday even if you had to buy water with your day money and stay without money after wards, for there is nothing with greater reward from all the recommended acts than the ghusl of Friday. Yep so you all lazy people, go and bath XD
  14. Salam all, The question I am going to ask today might be offensive to some.... But I consider it good to ask the questions that pop up in mind and deviate you from religion... So brothers the question is that 1. How is Quran authentic ?? As all of us know that Quran wasn't compiled in the lifetime of Muhammad (SAW) instead it was compiled in reign of Abubakr... So what's the proof for authenticity of Quran? As far as I think....the human mind is not capable of learning the exact same words for years..Moreover if some people knew the exact same words what is the surity that all of them were right? 2. How are the ahadith authentic? Hadittoo warent compiled at Muhammad's(Saw) time... They were compiled by ta'ab e tabain so what it the proof of them being authentic and the proof that the exact same words of prophet were passed on generation to generation ... the questions seem valid.. Don't they? I will be thankful to anyone who would like to contribute in the answers section...
  15. This Hadith, if accepted as authentic, can go some way to explain the prevalence of narrations attributed to the Ahl al-Bayt in Sunni circles which seem to contradict what our Madhhab would consider to be true. 741. I (al-Kashshi) found in the book of Abi Muhammad Jibril b. Ahmad al-Fariyabi in his own hand-writing: narrated to me Muhammad b. Isa, from Muhammad b. al-Fudhayl al-Kufi, from Abdallah b. Abd al-Rahman, from al-Haytham b. Waqid, from Maymun b. Abdallah who said: A group came to Aba Abdillah عليه السلام from one of the garrison towns while I (i.e. Maymun) was with him, asking him for the Hadith (to narrate to them), so he said to me: do you know anyone from this group? I said: no, he said: then why have they come in to see me? I said: these are people who seek Hadith from everyone, they do not care from whom they take the Hadith. He (al-Sadiq) said to a man from among them: have you heard the Hadith from other than me? He said: yes, he said: so narrate to me some of what you have heard, he said: I have come so as to hear from you, I have not come to narrate to you. He (al-Sadiq) said to another man (who was with them): that one - what prevents him from narrating to me what he has heard? You go ahead and narrate to me that which you have heard, or has the one who narrated to you the Hadith entrusted it to you as a trust - disallowing you to narrate it to anyone? he said: no, he said: so make us hear some of what you have accumulated of knowledge so that we may benefit - If Allah wills. He (the man) said: narrated to us Sufyan al-Thawri from Ja’far b. Muhammad who said: all of the Nabidh (fermented fruit) is Halal except the intoxicating wine, then he kept quiet, so Abu Abdillah عليه السلام said to him: increase for us. He said: narrated to us Sufyan from the one who narrated to him from Muhammad b. Ali (al-Baqir) who said: whoever does not wipe over his shoes then he is a partisan of innovation, and whoever does not drink Nabidh then he is an innovator, and whoever does not eat the scale-less fish, and the food of the people of Dhimma (Ahl al-Kitab), and the meat slaughtered by them, then he is misguided, as for Nabidh then Umar drank the Nabidh made of grapes after mixing it with water, and as for wiping over the shoes, then Umar had wiped over them, three times while on journey and once by day and night while not travelling, and as for the meat (slaughtered by the Ahl al-Kitab) then Ali had eaten it and said about it: eat it - for Allah the Exalted has said: “this day is made lawful for you the good things, and the food of those who have been given the book is lawful for you, and your food is lawful to them”, then he kept queit, Abu Abdillah عليه السلام said: go on. He said: I have narrated to you what I have heard, he said: is this all that you have heard? He said: no, he said: then add for us. He said: narrated to us Amr b. Ubayd from al-Hasan who said: things that people have believed in and accepted, while there is no authentic basis for them in the Book, they include - the punishment in the grave, and the Mizan (weighing scales), and the Hawdh (lake fount), and the intercession, and the Niyyah, that is, a man intends to do good, so he does not go on to do it but he is still rewarded for it, infact, a man is not rewarded except for what he actually does, if good then a good reward, and if bad then an evil recompense. He (Maymun) said: so I laughed out loud because of his narrations, so Abu Abdillah عليه السلام signalled to me, meaning to say: stop so that we can hear, so the man turned to me and said: what makes you laugh? Is the Hadith true or false? I (Maymun) said to him: may Allah set you aright and preserve you, what makes me laugh is the wondrous amazement I have - how have you been able to memorise all these narrations! So he stopped talking. Then Abu Abdillah عليه السلام said to him: continue. He said: narrated to us Sufyan al-Thawri from Muhammad b. al-Munkadir that he saw Ali upon the Minbar of Kufa and he was saying - if I am brought someone who prefers me over Abu Bakr and Umar I will lash him with the Hadd of the slanderer, so Abu Abdillah عليه السلام said: add for us. He said: narrated to us Sufyan from Ja’far who said: love of Abu Bakr and Umar is faith, and their enmity is disbelief, Abu Abdillah عليه السلام said: keep going. He said: narrated to us Yunus b. Ubayd from al-Hasan - that Ali delayed in giving the oath of allegiance to Abi Bakr, so al-Atiq (Abu Bakr) said to him: what made you abstain O Ali from the oath of allegiance? By Allah I was tempted to cut off your neck, so Ali said to him: O vicegerent of the messenger of Allah - no reproach, he (Abu Bakr) said: no reproach, Abu Abdillah عليه السلام said to him: add more. He said: narrated to me Sufyan al-Thawri from al-Hasan that Aba Bakr ordered Khalid b. Walid to cut off the neck of Ali when he makes the Taslim and completes the morning prayer, then he resolved what was between himself and Ali, so he said: O Khalid do not do what I had ordered, Abu Abdillah عليه السلام said: continue. He said: narrated to me Nuaym b. Abdallah from Ja’far b. Muhammad that he said: Ali wished that he were in the palm groves of Yanbu, shading himself in its shades, eating from its dates, but that he not witness the battles of Jamal nor Nahrawan, and Sufyan also narrated the same to me, Abu Abdillah عليه السلام said to him: keep on. He said: narrated to us Abbad from Ja’far b. Muhammad who said: when Ali b. Abi Talib saw the great number of the dead on the day of Jamal he said to his son al-Hasan: O my son I have been destroyed, so al-Hasan said to him: O my father, had I not warned you against coming out to war? So Ali said to him: O my son, I did not expect that the affair would reach to this extent, Abu Abdillah عليه السلام said to him: continue. He said: narrated to me Sufyan al-Thawri from Ja’far b. Muhammad that when Ali had finished fighting the people of Siffin he cried over them then he said: may Allah unite between me and them in paradise. He (Maymun) said: so the room constricted on me, and I perspired, and it was as though I was about to come out of my skin (because of my anger), so I wanted to stand and go to him and kick him, then I remembered the signal of Abi Abdillah عليه السلام and stopped myself. Then Abu Abdillah عليه السلام said to him: from which land are you? he said: from the people of Basra, he said: so this person you narrate from and name him Ja’far b. Muhammad - do you know him? he said: no, he said: have you heard anything directly from him? he said: no, he said: so you consider these narrations to be true? He said: yes, he said: when did you hear them? He said: I do not remember, but these are the narrations which are well known among the people of our town for ages, the people do not have any doubt about them, Abu Abdillah said to him: if you were to see this man on whose authority you narrate and he were to say to you - these which you narrate from me are lies - I do not know anything about them and have never narrated them - will you believe him? he said: no, he said: why not? he said: because people have witnessed to having heard them from him, people who - if they were to witness about the manumission of a slave - their witness would be accepted (their testimony is admissible in the court of law). He (al-Sadiq) said: write down: In the name of Allah the beneficent the merciful, narrated to me my father from my grandfather – he (i.e. the man) said: what is your name? he said: why do you ask me about my name - the messenger of Allah said: Allah created the souls two thousand years before the bodies, then he made them to float in the air, so whichever souls familiarized with each other continued to have an affinity in here (on the earth), and whichever of them repulsed each other continued to oppose each other in here, and whoever lies on us the Ahl al-Bayt, Allah will resurrect him on the day of judgement as a blind jew, and if he were to be alive when the Dajjal appeared he would believe in him, and if he were to die before that and not meet him (i.e. Dajjal), he will believe in him in his grave, O slave (i.e. saying this to Maymun) put for me the water, and he signalled to me meaning to say - do not leave. So the group stood and left after having written down the narration they had just heard from him, then he (the Imam) came out while his face was dejected, he said: did you not hear what these people narrate! I said: may Allah set you aright, who are these people and what is this they narrate! He said: the most strange thing I found about their speech was the lies they attributed to me, quoting me in that which I have not ever said nor has anyone heard me saying, and their statement that if he (the man they narrate from i.e. Ja’far b. Muhammad) were to deny these narrations they would not accept that from him, what is wrong with them! May Allah not give them any respite! Then he said: when Ali عليه السلام wished to depart from Basra he stood in its outskirts and said: may Allah curse you, O you who are the most putrid of lands in terms of its soil, and the quickest to decay, and the most severe in being punished, in you is the disease, they said: what is that O commander of the faithful, he said: the belief in free-will, in which there is a fabrication foisted upon Allah, and the enmity against us the Ahl al-Bayt in which is the displeasure of Allah and his prophet, and their lies against us the Ahl al-Bayt, and their legitimizing of lying against us.
  16. Assalam alaikum brothers and sisters, Today in my sujood I had placed my head in the turbah and it has cracked. I did not pressure it with my head and the turbah was not broken or had any damage whatsoever before the incident. The turbah has now been cracked in half by my sujood and I was wondering if there was a meaning behind this.
  17. Assalam o alaikum Dear Brothers and Sisters, These are testing times and i need some true advice (through quran and hadith) on how to manage emotions. People may advice on seeking professional help with this. However, i believe that people in the times of our Holy Prophet (SAWW) and our Aimma must have had such issues. This is the reason why i want some advice based on these sources. The issue at hand is overall emotional health. How can one be emotionally fit and how can one keep one's thought process in control. What does Allah and His selected few say about the right course of action in this regard? Jazakallah Kayr un Katheera
  18. Salam, I was wondering that if our beloved Quran and beloved Prophet and his progeny revealed any life other than on Earth. We call em Aliens on UFOs etc. Whether it is from Shia sources or sunni sources. I would really appreciate a discussion on this too. Please don't share any of the videos of the proofs of alien. Thank you :D God bless you O' reader!
  19. I've heard a couple of rumors from people and would like to confirm if it's true or no? Firstly my friend told me that Imam al Hussain a.s will reappear and live on this planet for 300 years. Are there any hadiths regarding this? Second, is it true that sayyeds will be punished and rewarded twice as much than non sayyeds? Thirdly, ok I'll make this to a question, who will kill the Mahdi? or how will he die?
  20. قال أبو عمرو الكشي: قال يحيى بن عبد الحميد الحماني في كتابه المؤلف في إثبات إمامة أمير المؤمنين عليه السلام: قلت لشريك: إن أقواما يزعمون أن جعفر بن محمد ضعيف في الحديث! فقال: أخبرك القصة كان جعفر بن محمد رجلا صالحا مسلما ورعا، فاكتنفه قوم جهال يدخلون عليه، ويخرجون من عنده، ويقولون: حدثنا جعفر بن محمد، ويحدثون بأحاديث كلها منكرات كذب موضوعة على جعفر، يستأكلون الناس بذلك، ويأخذون منهم الدراهم، فكانوا يأتون من ذلك بكل منكر، وسمعت العوام بذلك منهم، فمنهم من هلك ومنهم من أنكر، وهؤلاء مثل المفضل بن عمر، وبنان، وعمرو النبطي وغيرهم، ذكروا أن جعفرا حدثهم أن معرفة الامام تكفي من الصوم والصلاة، وحدثهم عن أبيه عن جده، وأنه حدثهم قبل يوم القيامة، وأن عليا عليه السلام في السحاب يطير مع الريح، وأنه كان يتكلم بعد الموت، وأنه كان يتحرك على المغتسل، وأن إله السماء وإله الأرض الامام، فجعلوا لله شريكا، جهال، ضلال، والله ما قال جعفر شيئا من هذا قط، كان جعفر أتقى لله، وأورع من ذلك، فسمع الناس ذلك فضعفوه، ولو رأيت جعفرا لعلمت أنه واحد الناس Abu Amr al-Kashshi said: Yahya b. Abd al-Hamid al-Himani said in his book written with the purpose of proving the Imama of the commander of the faithful عليه السلام : I asked Sharīk: “(Why is it that) groups of people maintain Ja‘far b. Muḥammad is weak in ḥadīth ?” Sharīk replied: “I will tell you the situation. Ja‘far b. Muḥammad was a righteous man and a GOD fearing Muslim. Then a group of foolish-ignorant persons [qawm juhhāl] surrounded him frequenting his home and leaving his presence, and saying “Ja‘far b. Muḥammad narrated to us.” They narrated traditions all of them objectionable [munkarāt]—lies, forgeries imputed to Ja‘far!—in order to exploit people for their own advantage and take their dirhams, and to this end they brought forth all kinds of objectionable traditions. Thereupon the public [al-‘awāmm] heard these from them, and some were brought to ruin (by accepting them), while others disclaimed them. These (ignorami) were the likes of al-Mufaḍḍal b. ‘Umar and Bunān [b. Sam‘ān] and ‘Amr al-Nabaṭī [‘Ammār al-Sābāṭī ?] and others. They stated that Ja‘far narrated to them that recognition of the imām suffices to spare one from fasting and prayer; and that he narrated to them from his father [Bāqir], from his grandfather [i.e. ‘Alī] who informed them about (events that will occur) before the Resurrection; and that ‘Alī is in the clouds flying with the wind, and that he used to speak after death, and moved as he was being washed (for burial); and that god in heaven while god on earth is the imām—so these errant/misguided fools appointed a partner for GOD! By GOD, Ja‘far never said anything like this at all! Ja‘far was more GOD mindful and GOD revering than that. So when the people (narrating traditions) heard these things, they deemed him ‘weak’ (and forsook transmitting his narrations). If you had seen Ja‘far, you would have known that he was truly unparalleled among his peers [wāḥid al-nās].” NOTES: There is no doubt that this business of ascribing falsities to the Aimma (esp. by Kufan Ghulat vis-a-vis al-Sadiq) occurred, and this is well documented in our sources, but Sharik’s analysis is peurile in that it does not account for the authentic strand of the Imamiyya (the legalistic school that we would consider the forebears of the later Ithna-Ashariyya) which has not only preserved al-Sadiq’s defense against the Ghulat but also his dis-association from them. Figures like Bunan are censured as accursed in our Rijal works for claiming divinity for the Aimma, and other objectionable beliefs like incarnation and transmigration of souls. Sharik seems not to be able to account for what we would consider the true torch-bearers of the al-Sadiq school, people like Zurara and Muhammad b. Muslim and others. The Sunni scholars have a real blind-spot about who the real players in the Imami movement of the time were, they rather concentrate on the more controversial figures who have been rightfully sidelined – more about this later. Looking at the kinds of false beliefs that Sharik mentions, none of these are held by contemporary Imamis, showing that the authentic strand was successful in preserving the true message for the most part.
  21. https://www.quora.com/Did-Muhammad-own-sex-slaves Can someone provide me shia hadith and opinions as to why the prophet Muhammad(SAW) allowed sex slaves. Thanks
  22. How can one prove that the caliph after rasullulah was divinely appointed [i.e the sucessor of Rasullulah (SAW) was divinely chosen]
  23. Lets say (assumption) that someone says Imam Ali (AS) is closer to Allah than Muhammad (SAW). Will he bear a sin or will he have committed kufr? Furthuremore, what if people start saying the shias of ali are greater than prophets. Some even say that their names alone are superior to the prophets.To what extent can people demote prophet (AS), and venerate the imams as well as the scholars before it become kufr. Is this not the beginning of ghulu. [Mod Note: videos removed.]
  24. Salam can I find sunni sources with links to their source to hadith on Ali giving zakat while in ruku
  25. I have heard from many Sunni scholars 'Molana Tariq Jameel' that after the entering into Paradise everyone will allow to drink Wine(شراب), but i have never heard these kind of words from any Shia Scholar can anyone on this platform correct me if i am wrong that Shia also believe the same as sunni believes in this matter of wine in Paradise????
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