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  1. 1) There is not Sunni in the world who has been able to refute this: Sahih al-Bukhari is the most authentic collection of hadiths in the Sunnah Sahih Bukhari: Narrated Jabir bin Samura: I heard Muhammad say "There will be twelve Muslim rulers." He then said a sentence which I did not hear. My father said "All of them (those rulers) will be from Quraish." Book 89:329 Sahih Muslim is the second most authentic collection of hadiths in the Sunnah Sahih Muslim: Narrated Jabir bin Samura: I heard Muhammad say "The (Islamic) religion will continue until the Hour (day of resurrection), having twelve Caliphs for you, all of them will be from Quraysh." Book 20:4477-4483 And there are more than 20 similar narrations Sunan al-Tirmidhi: The Prophet said: "There will be after me twelve rulers, all of them from Quraysh." Hadith 2149 (numbering of al-Alamiyyah) Sunan Abu Dawood: The Prophet said: "This religion remains standing until there are twelve vicegerents over you, all of them agreeable to the nation, all of them from Quraysh." Book 36:4266 A Jewish man named Na'thal, went to the Prophet and among the questions he asked who would succeed him. The Prophet said, specifying them, "After me, 'Ali ibn Abi Talib and then my two sons, Hasan and Husayn and after Husayn, nine Imams will follow from his children." "The Jewish man said, 'Name them.' "The Prophet said, "When Husayn leaves this world, his son, 'Ali, and after him, his child Muhammad and after Muhammad, his son Ja'far and after Ja'far, his son Musa and after Musa, his son 'Ali and after 'Ali, Muhammad. After Muhammad, his child, 'Ali and after 'Ali, Hasan and after Hasan, his child Muhammad al-Mahdi. These are the twelve Imams." Yanabi' al-Muwadat, p. 431 "This religion shall always be upright till there are twelve from Quraish. When they are no more, the earth will be destroyed (swallowed) with all its inhabitants" Kanz al-Ummaal, vol 12, pg 34, Tr. No. 3386 - Kash al-Astaar, part 1, pg 99 narrating from al-Ebaanah - E'laam al-Waraa pg 384 - Muqtazab al-Asar, pg 3-4 - Manaaqeb of ibn Shar Aashob, vol 1, pg 290 - Behaar al-Anwaar vol 36, pg 267, Chap 41, Tr. No. 87 - Al-Insaaf, pg 361 "Surely this religion will always overcome its opponents and no enemy or deserter can ever harm it till there are twelve caliphs from my nation in it. All of them will be from Quraish" Musnad-e-Ahmad, vol 5, pg 87 Nowehere in Sunnism are there 12 Muslim rulers, all of them from Quraysh. The 'Four Rightly Guided' Rashidun Caliphs were four, there were more than 30 Ummayad Caliphs, Nearly 40 Abbasid Caliphs, and many Sunni Caliphs are not even from Quraysh! Desperate / straw man Sunni responses: 1) "It doesn't say Ahlul Bayt! That means it's not talking about the 12 Imams!" Firstly, that makes no sense whatsoever. Maybe if it specifically said 'not Ahlul Bayt' what you're saying would actually make sense. Secondly, the 12 Shia Imams are the only 12 Muslim leaders who are all from Quraysh in all of Islam. http://en.wikipedia....List_of_Caliphs 2) "There are only 11 Imams! The 12th Imam does not exist! You have no proof he exists!" Firstly, it's important to note that this proof still completely contradicts Sunni'ism, but they completely disregard that fact and think that if they say Shias only believe in 11 Imams that, that somehow makes it any less contradictory to Sunni'ism. Secondly, this argument is made from an Atheist standpoint. Whether he exists or not, Twelver Shia believe in him and their belief of Islam is the only one in accordance with the Quran and Sunnah, so if you want to say you don't believe in the 12th Imam, you might as well be saying you are converting to Atheism. Thirdly, apart from the fact that he was witnessed by countless people at his father's funeral where he even led the prayer, there are dozens of hadiths confirming his existence, many of which are from Sunni sources: Surah Al-An'am, Ayah 55: "Thus do We elaborate the signs, so that the way of the guilty may be exposed." 2) It has been 100% authenticated in the Sunnah that the Prophet Muhammad (pbuh) said that he will leave the world with the Quran and Ahlul Bayt, and that the 'Quran and Sunnah' narration has been proven to be unauthentic. So why do they continue to attribute lies to the Prophet (pbuh) and reiterate 'my Sunnah', especially when the Sunnah itself confirms the 12 Imams? In addition to this: For those of who who are unaware, the Prophet Harun (as) was the brother and successor of the Prophet Musa (as). Ali ibn Abi Talib (as) in successorship had every right over the Ummah the Prophet Muhammad (pbuh) had except prophethood (i.e. to communicate the direct words of Allah in first-person), the same way the Prophet Harun (as) had authority after the prophethood of Musa (as). 3) Proofs from the Quran: The Quran says in Surah Al-Ahzaab, Ayah 33: "...Verily, Allah has decreed to purify you, O' Ahlul Bayt, and sanctify you in a perfect way" Sunni rebuttal: "No! It's taken out of context, it's only talking about the wives of the Prophet (pbuh)!" Firstly, it is important to note that nowhere in this Ayah are the wives of the Prophet Muhammad (pbuh) mentioned. Surah Al-Ahzaab, Full Ayah 33: "Stay in your houses and do not display your finery with the display of the former [days of ] ignorance. Maintain the prayer and pay the zakat and obey Allah and His Apostle. Verily, Allah has decreed to purify you, O' Ahlul Bayt, and sanctify you in a perfect way." Each Ayah is an individual sign of Allah http://en.wikipedia.org/wiki/Ayah Secondly, Sunni responses: Maybe these people should look up the meaning of the words hypocrisy and irony. They reject the Quran and Sunnah, but continue saying they are on the right path of Islam and tell others that do follow the Quran and Sunnah they are on the wrong path. Surah Al-Munafiqun (The Hypocrites): {1} "When the hypocrites come to you they say, 'We bear witness that you are indeed the apostle of Allah.' Allah knows that you are indeed His Apostle, and Allah bears witness that the hypocrites are indeed liars." {2} "They make a shield of their oaths, and bar from the way of Allah. Evil indeed is what they used to do." Surah Al-Hajj: {54} "That those who have been given knowledge may know that it is the truth from your Lord, and so they may have faith in it, and their hearts may be humbled before Him. Indeed Allah guides those who have faith to a straight path." {55} "Those who are faithless persist in their doubt about it, until the Hour overtakes them suddenly, or they are overtaken by the punishment of an inauspicious day." {56} "On that day all sovereignty will belong to Allah: He will judge between them. Then those who have faith and do righteous deeds will be in gardens of bliss," {57} "and those who are faithless and who deny Our signs —for such there will be a humiliating punishment. " Allah will punish them for their hypocrisy and denying Allah's signs, as well as barring others from the way of Allah. Surah As-Saaffat, Ayah 83: "And most surely Ibraham was among the Shia of him (i.e., Noah)" Sunni rebuttal: "So?! Who cares if the Quran said Ibrahim, a Prophet of Allah, was a Shia?!" Surah As-Sajda, Ayah 24-25: {24} "And amongst them We appointed imams to guide [the people] by Our command, when they had been patient and had conviction in Our signs." {25} "Indeed your Lord will judge between them on the Day of Resurrection concerning that about which they used to differ." Sunni rebuttal: N/A This also backs the Shia belief that Imams are divinely appointed, and not elected as many of the Sunni Caliphs were. It is also important to note that these are also individual Ayahs. Sunnis don't perform Wudu according to the Quran (Surah Al-Ma'ida, Ayah 6) and say their Wudu is better Surah Al-Ma'ida, Ayah 6: "O you who have faith! When you stand up for prayer, wash your faces and your hands up to the elbows, and wipe a part of your heads and your feet, up to the ankles." It specifically says to "wipe" part of your heads and feet, not 'wash'. This is further emphasized by the fact that it was not simply included into same part as 'washing' faces and hands up to the elbows, but rather is a separate articulation/elaboration. It also specifically says "a part" of your heads and feet, not your entire foot. Sunni rebuttal: "Our way is more complete! That is the bare minimum in the Quran!" Astaghfirullah... And these are the same ones making up slanderous lies about the Shia believing the Quran is incomplete? I've seen many Sunni prayer guides that, when talking about Wudu, say to wash the feet 'properly' by washing the whole foot. Is the way in the Quran not proper?! Astaghfirullah... Surah Al-Anfaal, Ayah 75: "And those who believed afterwards and migrated, and waged jihad along with you, they belong to you; but the blood relatives are more entitled to inherit from one another in the Book of Allah. Indeed Allah has knowledge of all things." This Ayah is clearly talking to the Prophet (pbuh), as it is talking about migrating (i.e. to Medinah) and waging Jihad (i.e. the people who migrated to Medinah and waged Jihad with the Prophet (pbuh) against the polytheists). Ayah 70 also starts with "O Prophet!" and Ayah 75 is a continuation of the same sequence. Surah Al-Anfaal: {70} "O Prophet! Say to the captives who are in your hands, 'If Allah finds any good in your hearts, He will give you [something which is] better than what has been taken away from you, and He will forgive you, and Allah is all-forgiving, all-merciful.'" {71} "But if they seek to betray you, then they have already betrayed Allah earlier, and He gave [you] power over them; and Allah is all-knowing, all-wise." {72} "Indeed those who have believed and migrated and waged jihad with their possessions and persons in the way of Allah, and those who gave [them] shelter and help —they are heirs of one another. As for those who have believed but did not migrate, you have no heirdom in relation to them whatsoever until they migrate. Yet if they ask your help for the sake of religion, it is incumbent on you to help them, excepting against a people with whom you have a treaty; and Allah sees best what you do." {73} "As for the faithless, they are allies of one another. Unless you do the same, there will be turmoil on the earth and great corruption." {74} "Those who have believed, migrated, and waged jihad in the way of Allah, and those who gave them shelter and help, it is they who are truly the faithful. For them shall be forgiveness and a noble provision." {75} "And those who believed afterwards and migrated, and waged jihad along with you, they belong to you; but the blood relatives are more entitled to inherit from one another in the Book of Allah. Indeed Allah has knowledge of all things." Sunni rebuttal: N/A This is also in line with other Ayahs from the Quran about Prophets passing down divine authority through their progeny. Surah Al-Anbiya: {72} "And We gave him Ishaq, and Yaqub as well for a grandson, and each of them We made righteous." {73} "We made them imams, guiding by Our command, and We revealed to them the performance of good deeds, the maintenance of prayers, and the giving of zakat, and they used to worship Us." Surah Al-Ankabut, Ayah 27: "And We gave him Ishaq and Yaqub, and We ordained among his descendants prophethood and the Book, and We gave him his reward in the world, and in the Hereafter he will indeed be among the Righteous." Surah Maryam: {51} "And mention in the Book Musa. Indeed he was exclusively dedicated [to Allah], and an apostle and a prophet." {52} "We called him from the right side of the Mount and We drew him near for confidential discourse." {53} "And We gave him out of Our mercy his brother Harun, a prophet." We come to this again: Surah Al-An'am: {82} "Those who have faith and do not taint their faith with wrongdoing —for such there shall be safety, and they are the [rightly] guided.'" {83} "This was Our argument that We gave to Ibraham against his people. We raise in rank whomever We wish. Indeed your Lord is all-wise, all-knowing." {84} "And We gave him Isaac and Jacob and guided each of them. And Nuh We had guided before, and from his offspring, Dawud and Sulaiman, Ayyub, Yaqub, Musa and Harun —thus do We reward the virtuous—" {85} "and Zakariyya, Yahya, Isa and Ilyas, —each of them among the righteous—" {86} "and Ismail, Alyasa, Yunus and Lut —each We graced over all the nations—" {88} "That is Allah's guidance: with it He guides whomever He wishes of His servants. But were they to ascribe any partners [to Allah], what they used to do would not avail them." {89} "They are the ones whom We gave the Book, the judgement and prophethood. So if these disbelieve in them, We have certainly entrusted them to a people who will never disbelieve in them." {90} "They are the ones whom Allah has guided. So follow their guidance. Say, 'I do not ask you any recompense for it. It is just an admonition for all the nations.'" Surah Al-Furqan: {35} "Certainly We gave Musa the Book and We made Harun, his brother, accompany him as a minister." {36} "Then We said, 'Let the two of you go to the people who have denied Our signs.' Then We destroyed them utterly." Surah Al-Qasas: {34} "Harun, my brother —he is more eloquent than me in speech. So send him with me as a helper to confirm me, for I fear that they will impugn me.'" {35} "He said, 'We will strengthen your arm by means of your brother, and invest both of you with such authority that they will not touch you. With the help of Our signs, you two, and those who follow the two of you, shall be the victors.'" Closing statement: Sunnis who see these signs from the Quran and Sunnah and continue to reject Islam in favor of Sunni'ism can no longer be considered Muslims (imo). There are certain requirements for being a Muslim, and among them are believing in and following the Quran 100% and obeying the Prophet of Allah (pbuh), neither of which Sunnis do. Sunnis have created and follow deviations in Islam, and worse than that is that they accuse Islam of deviations and fabricate lies against Allah's perfected religion. These issues are extremely serious and need to be confronted at every opportunity. I always see people who post here saying 'omg don't say that! You'll hurt the Sunnis feelings!' Islam is more important than their ego. The Quran says to talk in a way that is best, but never says to compromise the truth in doing so. Imam Ali ibn Abi Talib (as) confronted the Sunnis deviations and wrongdoing from the very moment it started and called them munafiqun. People mistake his patience for passiveness. Nahj al-Balagha, Sermon 6: "By Allah I shall not be like the badger, which feigns sleep on continuous (sound of) stone-throwing till he who is in search of it finds it or he who is on the look out for it overpowers it. Rather, I shall ever strike the deviators from truth with the help of those who advance towards it, and the sinners and doubters with the help of those who listen to me and obey, till my day (of death) comes. By Allah I have been continually deprived of my right from the day the Prophet died till today." Nahj al-Balagha, Sermon 7: "About the hypocrites (munafiqun) 'They have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs and hatched them in their bosoms. He creeps and crawls in their laps. He sees through their eyes, and speaks with their tongues. In this way he has led them to sinfulness and adorned for them foul things like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue.' Footnotes by translator: Amir al-mu'minin says about the hypocrites (i.e. those who opposed him before and during his Caliphate) that they are partners in action of Satan and his helpers and supporters. He too has befriended them so much that he has made his abode with them, resides on their bosoms, lays eggs and hatches young one from them there, while these young ones jump and play in their laps without demur. He means that Satanic evil ideas take birth in their bosoms and grow and thrive there. There is no restrain on them, nor restriction of any kind. He has so permeated in their blood and mingled in their spirit that both have become completely unified. Now eyes are theirs but sight is his, the tongue is theirs but the words are his, as the Prophet (Õáì Çááå Úáíå æÓáã) had said, "Verily, Satan permeates the progeny of Adam like blood." That is, just as the circulation of blood does not stop, in the same way the quick succession of Satan's evil ideas know no break and he draws man towards evil in sleep and wakefulness, and in every posture, rising or sitting. He so paints them with his dye that their word and action reflect an exact portrait of his word and action. Those whose bosoms shine with the effulgence of faith prevent such evil ideas but some are already ready to welcome those evils and these are the persons who under the garb of Islam are ever after advancement of heresy." Surah Al-Imran, Ayah 19-20: {19} "Indeed, with Allah religion is Islam, and those who were given the Book did not differ except after knowledge had come to them, out of envy among themselves. And whoever defies Allah’s signs [should know that] Allah is swift at reckoning." {20} "So if they argue with you, say, ‘I have submitted my will to Allah, and [so has] he who follows me.’ And say to those who were given the Book and the unlearned ones, ‘Do you submit?’ If they submit, they will certainly be guided; but if they turn away, then your duty is only to communicate; and Allah sees best the servants." Surah Ghafir (Surah Al-Mu'min), Ayah 4: "No one disputes the signs of Allah except the faithless. So do not be misled by their bustle in the towns." Surah Al-Imran, Ayah 4: "Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retributions." Surah Al-Ma'ida, Ayah 54: "O you who have faith! Should any of you desert his religion, Allah will soon bring a people whom He loves and who love Him, [who will be] humble towards the faithful, stern towards the faithless, waging jihad in the way of Allah, not fearing the blame of any blamer. That is Allah’s grace which He grants to whomever He wishes, and Allah is all-bounteous, all-knowing." Surah Al-Hajj: {54} "That those who have been given knowledge may know that it is the truth from your Lord, and so they may have faith in it, and their hearts may be humbled before Him. Indeed Allah guides those who have faith to a straight path." {55} "Those who are faithless persist in their doubt about it, until the Hour overtakes them suddenly, or they are overtaken by the punishment of an inauspicious day." {56} "On that day all sovereignty will belong to Allah: He will judge between them. Then those who have faith and do righteous deeds will be in gardens of bliss," {57} "and those who are faithless and who deny Our signs —for such there will be a humiliating punishment."
  2. Asalaam Alaikum my dear brothers and sister: Currently, I am in need of some advice, this does not have to be limited to women only, men may feel free to offer advice as well. I have a sister in faith who converted last spring. I only spoke to her a few days before her conversion; she had told me of her intent to convert. Unfortunately, she visited another sister's house, and this sister's husband rushed her into conversion. He exclaimed "convert you may die tomorrow!" Now this approach would work on a convert who was already deep in the process in the converting and needed an extra emotional push; however, she was greatly overwhelmed by this as she admitted this to me later. Only a few days later she started wearing a hijab because she was in contact with a rather conservative brother. She may have felt compelled because he influenced her before she was ready. There is nothing wrong with wearing the hijab early if you are prepared, but I believe she was scared to commit a sin after being a new convert. She always tells me she wished she converted in the manner I did. I admit, however, I took a while: I prayed for months prior, and sought education on Islamic matters. I even fasted during Ramdhan before I formally did my shahadha. This I believe, is important to understand the current situation. This past Ramadhan she took off the hijab, for the biggest reason being she did not enjoy it and was disillusioned by the harsh criticism women received for not wearing the "proper hijab." She may have also worn it due to her contact with the conservative man she was gathering information from. While, I know it is not my place to tell her to wear it as she already knows it is the Qur'an and is a commandment from Allah swt. I understand that hijab is difficult, and she did not ease into the hijab. For example, when I was in the process of beginning to wear it, I started only wearing pants or long skirts, long sleeves with no skin showing, and tying my hair back with a large headband. She just wore it one day, and that was it. Now she does not wear hijab, but she does not observe the modesty similar to how I began. I fear she took it as a pass to wear immodest clothes simply because she was no longer wearing the scarf. Unfortunately she is in relations with a non-Muslim man, and I am worried she will continue to do so. I have no idea if she has the intent in marrying this man, but I know she is deeply opposed to marriage due to the Saudi culture she is exposed to. Also, I do not know if she knows that she cannot marry this man unless he converts. I know he is a good man, but still I am worried. Everyone around her congratulates her for taking the scarf off and asks her to share experience on this; she, however, does not like this attention. I was hoping if you guys had any advice on what to say or do for her. I am too scared of showing her videos in fear that will drive her away from me. She is a very good friend of mine, and a wonderful woman. She is opinionated and therefore I do not know if she will take any of my advice. She had the opportunity to marry the man who she had contact with, but she refused, and I hope not because of me. I told her of some of the obligations of the woman/wife, and this put her off. I just did not want her to enter a marriage with a conservative man without knowing what she would need to do as her new role as wife. Sorry if this sounds like rambling, but I would greatly appreciate your advice. I am very meek so I hope some of you can give me good advice. Masalaama. Peace
  3. With the "Islamic" nations all so willingly forming an alliance against the Houthi Shia. Firstly, I would like to ask; were they so willing to defend Palestine against Israel? did they send a single soldier or a single war plane to help Palestinians against Israel? They have sent over 150,000 soldiers and over 150 war planes against the Houthi Muslims. Secondly, I would like to ask; Did the Saudi and the gulf states, did they support the Sunnis in Palestine as much as they supported the militants ruin Syria? Thirdly, what does it reveal to you when the "Islamic" countries form an alliance and attack the Houthi Muslims with the aid of the US? Fourthly, Who is Muslim? the people who support Palestine even though Palestine speaks against Shias or the people who sell Palestine even though Palestine sees them as brothers? Fifthly, why are the Rebels in Syria called "Freedom Fighters" and "revolutionaries" but the rebels in Yemen are merely called "Houthi Rebels"? This is the difference between those who follow the Qur'an and Ahl al Bayt and those who "follow" the Qur'an and Sunnah and sees followers of the Ahl Al Bayt as Kafir. Truth and Falsehood cannot be made any clearer for those who can see. These events should be a wake up call for the Muslims to realize where the Hypocrites are and where the Mo'mineen are.
  4. A fellow sunni brother posted this. Thoughts? "Why Sunni seems to accept Ali's murderers as the rightful caliphs, personally i see this as a dark spot in the political history of Islam, which the historians call as the Age of Fitna (Slanders), where accusations & fabrications flew every which way, to the extent that one has to strain oneself to ascertain the veracity of each historical claims during this period. What made me stick my vote with the Sunni though was from seeing how each significant parties collect themselves after the dust settles. The Sunni body of scholars started to detach themselves from the political scenario and thrives thru scholastic consensus despite attempts of interference & influence by the ruling monarchies of the day. Shia on the other hand not only maintained theocratic rule, but also indoctrinated the infallibility of the imamates, thus letting the imams run rampant with their own ideological mutations, resulting in the wild differences between the shia sects we see today, whereas rigorous check & balance against the Quran & Sunnah was maintained within the Sunni scholarship such that the madzhabs were still a cohesive whole theologically while acknowledging jurisprudential differences across different political climates. Another reason for me sticking with the Sunni camp is due to its body of scholars exhibiting cool-headed pragmatic rational thinking in their judgments, whereas shia imams seems to instigate hatred & rile emotions at every opportunity, reminding the followers again and again of the abuses experienced by the Ali family (some sects even commemorate the day of Ali's death by having their followers bash their own head to a bloody mess in mourning) and exhorting them to always curse & blaspheme the other companions of the Prophet. Any religious authority who claims to be invincible from scrutiny and incites hatred wouldn't get any respect from me."
  5. Animosity in the hearts of the people Abu Ya’laa and Bazzaar have narrated on the authority of narrators considered correct by Haakim, Zahabi, Ibne Habbaan and others that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) informed بینا رسول اللّٰہ ﷺ آخذ بیدی ونحن نمشی فی بعض سکک المدینہ، اذ أتینا علیٰ حدیقۃ، فقلت:یا رسول اللّٰہ !ماأحسنھا من حدیقۃ !فقال: انّ لک فی الجنۃ أحسن منھا.ثم مررنا بأُخری، فقلت :یا رسول اللّٰہ !ما احسنھا من حدیقۃ !قال: انّ لک فی الجنۃ أحسن منھا.حتیٰ مررنا بسبع حدائق، کل ذالک أقول ما احسنھا ویقول :لک فی الجنۃ أحسن منھا، فلما خلا لی الطریق اعتنقنی،ثم أجھش باکیاً.قلت: یا رسول اللّٰہ !ما یبکیک؟قال: ضغائن فی صدور أقوام لا یبدونھا لک الا من بعدی.قال: قلت : یارسول اللّٰہ !فی سلامۃ من دینی؟قال: فی سلامۃ من دینک“One day Holy Prophet took my hand in his hand and we both started walking slowly in one of the lanes of Madinah. We reached near a garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ After this we reached another garden. I said, ‘O Prophet of Allah, what a beautiful garden!’ Holy Prophet (s.a.w.a.) said, ‘O Ali you have a more beautiful garden than this in paradise.’ We came across seven gardens and after each garden I said, ‘what a beautiful garden!’ and Holy Prophet (s.a.w.a.) replied, ‘You have a more beautiful garden than this in paradise.’ When the road was deserted, Holy Prophet embraced me and began weeping. I asked, ‘O Prophet of Allah! What makes you weep?’ Holy Prophet (s.a.w.a.) informed, ‘This nation bears animosity towards you in their hearts which they will reveal after I am gone.’ I asked, ‘O Prophet of Allah! Will I be steadfast on my religion at the time?’ Holy Prophet (s.a.w.a.) replied, ‘Yes, you will be steadfast.’ This tradition has been recorded with the same meaning and text in Majma al-Zawaaed on the authority of Abu Noaimi[1] and Bazzaar and in Mustadrak[2] with the same chain of narrators. Haakim and Zahabi[3] both consider this tradition to be correct. Based on this it is an accepted fact that the chain of narrators of this tradition is correct. However the text is summarized in Mustadrak. Only Allah knows whether this has been done by Haakim himself or was done in the subsequent editions (by the editor) or was done by the publisher. On examining it is evident that the chain of narrators of this tradition is the same as the one taken by Abu Ya’laa and Bazzaar which Haakim and Zahabi consider as correct. However the only difference in the two references is that Haakim has recorded this in an incomplete manner i.e. he has concluded the narration at ‘you have a more beautiful garden than this in paradise.’ Similarly it is evident from other traditions that the ‘nation’ referred to in this tradition is the Quraysh which has been elaborated in the forthcoming topics. VISIT SERATONLINE.COM Who was responsible for misguiding the people after Holy Prophet (s.a.w.a.)? Another fact that is evident is it was the Quraysh who were responsible for the deviation and destruction of the people after the Holy Prophet’s (s.a.w.a.) demise. In one tradition Abu Huraira relates: Holy Prophet (s.a.w.a.) informed: یھلک امتی ھٰذا الحی من قریش‘Some people from the Quraysh are dragging my nation towards destruction.’ People asked, ‘What should we do at that time?’ Holy Prophet (s.a.w.a.): لوان الناس اعتزلوھم‘The people should distance themselves from them (the corrupt ones from the Quraysh).’ In another tradition Abu Huraira says, I have heard from the truthful Prophet (s.a.w.a.), ھلاک امتی علیٰ یدی غلمۃ من قریش‘The destruction of my nation will be at the hands of those from the Quraysh with lust for power.’ The people asked, ‘Is Marwan among them?’ Abu Huraira declares, ‘If I want I can name each one of them and I can even inform you of their tribes.’ Both these traditions are considered correct.[4] The Enmity of the Quraysh and Bani Umayyah toward Holy Prophet (s.a.w.a.) and his progeny In the preceding pages we have recorded traditions wherein the Holy Prophet (s.a.w.a.) had exposed the treachery and animosity of the people. Now we shall examine some narrations about the enmity of the Quraysh with special reference to Bani Umayyah. Some of these people bore enmity from the time of the Holy Prophet (s.a.w.a.), which was evident. However, since they could not settle scores with the Holy Prophet (s.a.w.a.) they rose against the Ahle Bait (s.a.) in order to get back at Holy Prophet (s.a.w.a.). Ameerul Momineen (a.s.) relates, اللّٰھمّ انی أستعدیک علیٰ قریش، فانھم أضمروالرسولک ضروباً من الشر والغدر، فعجزوا عنھا، و حُلت بینھم و بینھا، فکانت الوجبۃ بی والدائرۃ علیّ. اللّٰھمّ احفظ حسناً وحسیناً، ولا تمکّن فجرۃ قریش منھما ما دمت حیاً، فاذا توفّیتنی فانت الرقیب علیھم وانت علیٰ کل شيء شہید ‘O Allah, I seek help from You against the Quraysh. They concealed their hatred and animosity towards the Holy Prophet (s.a.w.a.) because they could not reveal it. O Allah You protected him (s.a.w.a.) from them. Now they are targeting me with their hatred. O Allah, protect Hasan and Husain till the time I am alive. Do not allow the transgressors of the Quraysh to dominate them. And after I depart from the world then You alone are a Custodian. And You are a Witness over everything.’[5] Note how Ameerul Momineen (a.s.) describes the hatred and animosity in the hearts of the Quraysh. Until the Holy Prophet (s.a.w.a.) was alive Allah did not allow them to expressly show their animosity. However once the Holy Prophet (s.a.w.a.) passed away Ameerul Momineen (s.a.) had to bear the brunt of their hostility. Likewise, it is evident from Ameerul Momineen’s (a.s.) statement that the Quraysh would target Hasan (a.s.) and Husain (a.s.) with their hatred for the Holy Prophet (s.a.w.a.) and would finally kill them. In another sermon Ameerul Momineen Ali Ibn Abi Taalib (a.s.) declares, وقال قائل انک یابن ابی طالب !علیٰ ھٰذا الامر لحریص. فقلت: بل انتم. واللہ. أحرص و أبعد، و أنا اخص و أقرب و انما طلبت حقاً لی و انتم تحولون بینی و بینہ، و تضربون وجھی دونہ، فلما قرّعتہ بالحجۃ فی الملأ الحاضرین ھبّ کانہ بہت لا یدری ما یجیبنی بہ.One person told me, ‘O son of Abu Talib you are greedy for leadership.’[6] I replied, ‘By Allah, you people are greedier for leadership while you have nothing to do with it. On the other hand I am more deserving of it and I am (only) demanding my right. You are obstructing my path and preventing me from acquiring leadership.’ ‘When I convinced him with firm arguments and proofs in the midst of the people, he realised he was wrong and was so stunned that he could not respond.’ ‘O Allah, I seek help from You against the Quraysh and their helpers. Surely they have severed relations with me. They have belittled my high status and they have gathered to contend with me regarding the matter that was exclusively for me.’ Then the people said, ‘sometime you should demand your right and sometime you should abandon them.’ Ameerul Momineen Ali Ibn Abi Taalib (a.s.) wrote a letter to his brother Aqeel.. فدع عنک قریشاً و ترکاضھم فی الضلال، و تجوالھم فی الشقاق، وجما حھم فی التیہ، فانھم قد اجمعوا علیٰ حربی اجماعھم علیٰ حرب رسول اللہ ﷺ قبلی، فجزت قریشاً عنی الجوازی، فقد قطعوا رحمی وسلبونی سلطان ابن أُمّی‘Leave the discussion about Quraysh and their deviation and their dissent and their stubbornness as these people have already decided to fight me like they had decided to fight the Prophet of Allah (s.a.w.a.). Now only Allah will punish the Quraysh for severing relations with me and usurping the leadership of my cousin (Holy Prophet (s.a.w.a.)) from me.’[7] Ibne Adi in his book Al-Kaamil narrates: Once Abu Sufyan said, ‘the example of Muhammed (s.a.w.a.) in the Bani Hashim is like the example of a flower with sweet fragrance in the midst of foul odour.[8] Someone informed the Holy Prophet (s.a.w.a.) about Abu Sufyan’s statement. On hearing this, the Holy Prophet (s.a.w.a.) rose while his face showed signs of anger. (He said) مابال اقوام تبلغنی عن اقوام …‘What kind of senseless talks am I hearing from the people?’[9] Ibne Adi in Al-Kaamil has clearly mentioned Abu Sufyan’s name while recording this narration. In some other books the same statement has been documented but instead of Abu Sufyan it is attributed to an anonymous person. For example refer to Majma al-Zawaaed.[10] In another tradition Abdul Muttalib Ibn Rab’ee Ibn Harith Ibn Abdul Muttalib narrates, ‘Some of the Ansaar approached the Holy Prophet (s.a.w.a.) and said: We are hearing senseless talks from people related to your tribe to the extent that one person said – Muhammed (s.a.w.a.) is like a date tree growing in the midst of rubbish!’[11] Even this narration has been recorded with some changes (to conceal the truth). The Cause of the Enmity Take away prejudice and stubbornness of the historians and traditionalists and it will become clear that the animosity and snide comments were a result of the close proximity between Holy Prophet (s.a.w.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). These people were challenging Ameerul Momineen Ali Ibn Abi Taalib (a.s.) so that they could exact vengeance from the Holy Prophet (s.a.w.a.). In addition to this Ameerul Momineen Ali Ibn Abi Taalib’s (a.s.) role in slaying the senior members of Quraysh in various battles was another factor which cannot be ignored as a cause for animosity. Especially when one considers that Uthmaan himself had pointed this out to Ameerul Momineen Ali Ibn Abi Taalib (a.s.). Aabi in his book Nathr al-Dorar[12] records that Ibne Abbas narrates that in one of the discussions with Ameerul Momineen Ali Ibn Abi Taalib (a.s.), Uthmaan said ما اصنع ان کانت قریش لا تحبکم، و قد قتلتم منھم یوم بدر سبعین کانّ وجوھھم شنوف الذھب‘What do I do if the Quraysh do not love you? In the battle of Badr you had killed seventy of their members of which each one was like shining gold.’ Obviously, the Quraysh could not express their resentment over this humiliation in front of the Holy Prophet (s.a.w.a.). So they turned against the Ahle Bait (s.a.) to exact revenge just as the Holy Prophet (s.a.w.a.) had prophesied. This led to a chain of events wherein they turned against Hazrat Faatemah (s.a.) and Ameerul Momineen Ali Ibn Abi Taalib (a.s.). After them they opposed Imam Hasan (a.s.) and Imam Husain (a.s.). The opposition to Ahle Bait (a.s.) and by extension to their lovers is evident till date. Enmity with Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and Hazrat Faatemah (s.a.) What is evident from history is that every effort was made to restrict the propagation of the traditions of the infallibles (a.s.). On the other hand the traditionalists and narrators of Sunnis were relentlessly forging traditions and narrations. The caliphs prohibited the narration of important traditions which had the potential to embarrass them. Books that recorded such narrations were either burnt or destroyed. Under such circumstances, it is not possible for one to demand that the incidents related to oppression and injustice on Hazrat Faatemah (s.a.) be presented in a precise and unambiguous manner. Rather, we can narrate these incidents in the briefest manner possible given that the traditionalists and historians who were conscious of their duty to present the truth narrated the events with great difficulty and at great risk. These events were concealed and transmitted secretly so as not to alert the government who wanted to put an end to its propagation. The Holy Prophet (s.a.w.a.) had already informed the Ahle Bait (a.s.) that the nation would behave treacherously with them and take revenge from them. The Quraysh sought to take revenge from the Holy Prophet (s.a.w.a.) by tormenting Hazrat Faatemah (s.a.) who was a part of him. Since the Holy Prophet (s.a.w.a.) had already mentioned that Faatemah (s.a.) is a part of me, the Quraysh sought to spite the Holy Prophet (s.a.w.a.) by turning against Hazrat Faatemah (s.a.). Hazrat Faatemah (s.a.) was present in the nation as a part of the Holy Prophet (s.a.w.a.) so that the nation could be examined and those who bore enmity towards the Holy Prophet (s.a.w.a.) would be exposed through their enmity of Hazrat Faatemah (s.a.). And this examination came very quickly after the Holy Prophet’s (s.a.w.a.) demise so much so that Hazrat Faatemah (s.a.) passed away to meet her father just like he had prophesied. We do not expect to compile all the incidents and narrations right down to the minutest detail. However, if we can compile even 50% of the narrations and incidents then it is reasonable to say that we can conclude from the remaining incidents to a large extent. We have seen the level of distortion that these narrations have been exposed to so much so that the narration of Abu Sufyan, Islam’s biggest enemy, insulting the Holy Prophet (s.a.w.a.) has been recorded by attributing it to an anonymous person. Therefore, it is unreasonable to expect that we record all the incidents that transpired after the Holy Prophet’s (s.a.w.a.) demise when many of these incidents and narrations involve such explosive comments and reputed personalities. However, Allah’s Grace and Bounties on His servants have ensured that despite the most trying of circumstances, some faithful historians and narrators were always present to document these incidents and narrations so that the truth would be evident to the seekers of truth across all eras. Our endeavour at all times has been to narrate from the reputed books of Sunnis. We have not taken the help of Shiah references in this matter. Even with the Sunnis references we have taken care to narrate from ancient texts as opposed to those that were compiled in the subsequent centuries. [1] Majma al-Zawaaed, vol. 9, pg. 118 [2] Mustadrak, vol. 3, pg. 139 [3] Mizaan al-Etedaal, vol. 3, pg. 355 [4] Musnad-e-Ahmad, vol. 2, pg. 288, 301, 324, 328 [5] Sharho Nahj al-Balaaghah, vol. 20, pg. 298 [6] Nahj al-Balaaghah, vol. 2, pg. 84; Nahj al-Balaaghah of Faiz al-Islam Sermon 171 [7] Sharho Nahj al-Balaaghah, vol. 16, pg. 151 [8] We have taken great care to translate critical sentences from Sunnis sources. [9] Al-Kaamil fi al-Zo’faaee, vol. 3, pg. 28 [10] Majma al-Zawaaed, vol. 8, pg. 215 [11] Ibid [12] This book has been published and now available in the market. For more details refer to Sharho Nahj al-Balaaghah, vol. 9, pg. 23
  6. Salamun Alykum, What is the pattern and time for sunnah/nawafil nimaz/prayers in Shia Islam. Please explain briefly as I am confused, as I came across a hadith of 11th Imam(a.s) that a Shia should read 51 Rakat nimaz in a day and when I summed up 17 Wajib and Sunnah 2+8+8+4+4 and 11 nimaz shaab it comes 54 Rakat.Also please explain about the pattern Please explain, Iltimasi Dua,
  7. (salam) I was wondering if there are any rewards for wearing a turban to Jummah in the context of Shi'ism. In Sunni books, there is a hadith that states that if a man wears a white turban to Jummah, two angels will seek forgiveness for him from the time of his entering the masjid till Maghrib. Is there a similar belief for us? If so, then why don't more people practice it? Or does it only refer to the ulema? Salam.
  8. With the advent of Muharram, arrives the false propaganda against mourning and weeping over the dead from the so called followers of true Islam. While these Muslims disagree with the Shias on the point of whether to weep or not, let us see whether two of their very revered personalities, Umar and Ayesha had a common view on this issue. It is narrated from Saeed b. Musayyab that Ayesha mourned over her father after his death. When this news reached Umar, he ordered prohibition against it, but Ayesha rejected the caliph’s order. Then Hesham b. Walid was ordered to go to Ayesha and stop her from mourning loudly. As soon as the women acted as per Hesham’s order, they left the house and Umar addressed them saying, ‘Do you intend to chastise Abu Bakr by your weeping? Surely the dead are chastised due to weeping over them.’ (Sahih Tirmizi: tradition 1002) From the above incident it can be concluded that: 1. If the Prophet (s.a.w.a.) had actually prohibited weeping over the dead (as Umar claimed), then by crying, Ayesha disobeyed the Prophet’s (s.a.w.a.) order. 2. It can be argued that she must have been overcome by her emotions, but when Umar ordered her not to weep, she did not obey him thereby disobeying the so-called caliph of Muslims. This makes Ayesha someone who a. did not follow the Prophet’s (s.a.w.a.) tradition b. was overcome by her emotions c. disobeyed the so-called caliph Yet, Bukhari has recorded many traditions from her in his Sahih. So these Muslims must: 1. Stop revering Ayesha for she disobeyed the Prophet (s.a.w.a.) and the so-called caliph 2. Stop revering Bukhari for he has recorded traditions from such a woman as authentic
  9. Doubt: Lamentations, breast-beating and mourning in memory of Husainâs martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person. People of Jaahiliyyah (ignorance) used to mourn over their deceased then the Holy Prophet (s.a.w.a.) stopped the Muslims. Reply: Azaadaari (mourning) is a means to express sorrow for the hardships suffered by the Ahle Bait (a.s.) at the hands of the caliphs of their time. The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raazi are notable: âIt is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr.â (Tafseer-e-Kabir, vol 7, pg 390) We read in Al-Bidaayah wa al-Nihaayah of Ibne Kasir in vol. 4, pg. 45, Beirut ed. It is narrated by Abu Hurariah that the Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.) would say (to the martyrs): âAssalamoalaikum bi maa sabartumâ. This means âPeace be on you due to your patience and you have reached a pleasant place due to this.â Then after the Prophet (s.a.w.a.), Abu Bakr also used to come (every year), and after him Umar used to do the same and then Usman also did the same. We read in Al-Bidaayahwa al-Nihaayah vol. 6 pg. 360: Umar said âWhenever I venture out at sunrise, I remember the death of my brother Zaid b. Khattab.â Obviously the remembrance of his brotherâs death did not make him laugh; he was sorrowful (azaadaar). We find in Taarikh-e-Yaqoobi, vol. 1, pg. 3: The father and mother of humanity (Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son Haabeel for so long that their tears turned into a stream. In Rauzah al-Shuhadaa, pg 30 the same incident has been quoted by Mulla Husain Waaiz Kashifi who adds: Tears from Adamâs (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye. Perhaps the following tradition may prove more convincing: After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust over themselves, and were crying due to the separation from their beloved. Especially Hazrat Faatemah (s.a.) was inconsolable; she was looking at the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was crying at their plight and her own plight. Even Aaesha was continuously crying and wailing. For several days and nights the voices of crying and mourning rose from this house which became house of grief (Baytul Huzn) and separation. (Madaarij al-Nubuwwah, vol 2, pg. 753-754) Mulla Ali Qaari in his book Al-Mirqaat fi Sharh al-Mishkaat from a narration by Imam Ahmed b. Hanbal quotes Imam Husain (a.s.): âWhoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise.â (Al-Mirqaat fi Sharh al-Mishkaatwith reference to Taarikh-e-Ahmedi, pg 277, printed in Kanpur) One can refer to the Holy Quran via this hadis in Ahle Sunnahâs authoritative work Tafseer-e-Durr al-Manthoor, vol. 4 pg 31: The Prophet (s.a.w.a.) was asked: What was the extent of Hazrat Yaqoobâs (a.s.) mourning for his son? He (s.a.w.a.) replied, âIt was on par with mourning of 70 men and women.â And what was the reward for this? He (s.a.w.a.) retorted, âIt is on par with one hundred martyrs.â And we read in Tafseer Khazaan vol.3 pg 253: Yusuf (a.s.) said to Hazrat Jibrail (a.s.): Is my father adhering to mourning? Hazrat Jibrail (a.s.) said: The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning. He then asked, âWhat is the reward for this mourning?â He said: The reward for this mourning is on par with mourning of 100 martyrs. Doubt: The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying âInnaalillaahi wa innaa ilayhiraajiâoonâ. A number of authentic traditions are available on the subject. To quote one of them: He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of Jaahiliyyah. (Saheeh Bukhari). Reply: Please refer to the Holy Quran, which permits crying: âAnd he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of anger).â (Surah Yusuf (12): 84) If you refer to the exegesis of this verse, it will be clear how much Prophet Yaqoob (a.s.) cried for his son ultimately forfeiting his eyesight in the process. In Surah Nahl (16): 53, Allah declares: âAnd whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.â When Umar heard of Numan b. Muqrinâs death he beat his head and screamed, âO what a pity that Nuâman died.â (Kanz al-Ummal, vol.8, pg. 117, Kitaab al-Maut) As narrated by Tabari in his Taarikh vol. 9 pg. 183 (English translation by Ismail Poonawala): Abbas narrates: I heard Aaesha say: The Messenger of Allah died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of Allah died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women. (Ibn Katheer in al Bidaayah wa al-Nihaayah vol 5, pg 420) Also refer to Ibn Katheer in al Bidayah wan Nihayah: The Messenger of Allah (s.a.w.a.) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women. According to Saheeh-e-Bukhaari: Anas b. Malik narrated: We went with Allahâs Apostle (s.a.w.a.) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet (s.a.w.a.)). Allahâs Apostle took Ibrahim, kissed him and smelled him. Later, we entered Abu Saifâs house at that time, Ibrahim was breathing his last and the eyes of Allahâs Apostle (s.a.w.a.) started shedding tears. Abdul Rahman b. Auf said, âO Allahâs Apostle! Even you are weeping!â He said, âO Ibn Auf, this is mercy.â Then, he wept more and said, âThe eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.â Saheeh-e-Bukhaari, vol 2, book 23, tradition 390 We read in the traditions about the Holy Prophet (s.a.w.a.): âThe Prophet of Allah (s.a.w.a.) was in a state where he was beating his chest.â References: 1.  Saheeh-e-Bukhari vol. 2 pg 50 2.  Sunan-e-Nesaai vol. 3 pg 305 3.  Adhaan al Mufreed pg 426 4.  Saheeh-e-Muslim vol 1 pg 291 5.  Musnad-e-Abi Awaana vol. 2 pg 292 âThere is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one.â Fayz al Bari fi Sharh-e-Saheeh Bukhari, vol 12, pg 462, Egypt ed. We read in Ahle Sunnahâs authority work Maarij al-Nubuwwah chap 1 pg 248: Hazrat Adam (a.s.) was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen. We read in Al-Bidaayah wa al-Nihaayah vol. 5, pg 243: âWhen Prophet (s.a.w.a.) died on the bed, the women who were around him (s.a.w.) had made their faces red by beating their faces.â VISIT SERATONLINE.COM FOR MORE ARTICLES Doubt: Even Husain (a.s.), shortly before his demise, had advised his beloved sister Zainab (a.s.), not to mourn over his death in this manner. He said, âMy dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your faceâ¦â Reply: It is obvious from the numerous incidents of Zainabâs (s.a.) weeping in the presence of Imam Husain (a.s.) before his martyrdom that these statements are false and misleading. When the forces of Yazid planned to attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam Husain (a.s.) and asked why was there so much noise outside their tents, Imam replied that I just saw Holy Prophet (s.a.w.a.) in a dream and he (s.a.w.a.) said that I will be meeting him (s.a.w.a.) tomorrow, hearing this Hazrat Zainab (s.a.) started crying and beating herself on the face. Al-Bidaayahwa al-Nihaayah, vol 8, pg 176, Beirut ed. In the same book it is mentioned: Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.). Reflecting on the tragedy of Karbala and the martyrdom of Imam Husain (a.s.) she cried, lamented and beat herself on the head until she fainted. Al-Bidaayahwa al-Nihaayah, vol 8, pg 177, Beirut ed. Similarly, we read in Sunan-e- Ibn Maajah, vol. 2, pg 285, published 1313 AH in Egypt. Saad b. Abi Waqqaas reported from Holy Prophet (s.a.w.a.) that he said ââ¦shed tears and cry and if you canât cry then make a crying face.â The death of Imam Husain (a.s.) is an event on which not only humans, but even the jinn, angels, animals, birds, the sky and trees, have lamented. Thus, it is written that the sky wept for forty days on (the martyrdom of) Imam Husain (a.s.). Yanabi al-Mawwaddah by Allamah Shaikh Sulaiman Hanafi Qundoozi, Constantinople ed. pg 392 Hafiz Abu Noaim writes in Hilyah al-Awliyaa on the authority on Imam Shaâbee, Zuhri, and Abu Qataadah: When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared. Waqiyaat-e-Karbala pg 75 Shah Abdul Aziz Dehalvi has narrated the lamenting and wailing of the jinn on pg. 96 of his book titled Sirr al-Shahaadatain. He has also quoted the verses of the elegy recited by the jinn while weeping over Imam Husain (a.s.). Umme Salmah (r.a.) has also narrated: I heard the jinn mourning for Husain. 1.     Tarikh al-Kabir by al-Bukhari (the author of Saheeh), vol 4, part 1, pg 26 2.     Fazaaâil al-Sahaabah, by Ahmed b. Hanbal, vol 2, pg 776, tradition 1,373 3.     Tabarani, vol 3, pg 130-131 4.     Tahzib vol. 7 Suyuti states: When Imam Husain was martyred, the corners of the sky remained red for a four month period. (Tafseer-e-Durr al-Manthoor vol. 6, pg. 31) We find in the traditions that even the first and the second caliphs didnât find lamenting loudly un-Islamic or against the Sunnah. Refer to Kashf al-Ghummah pg. 175: Abu Bakr and Umar would cry in such a way that the neighbors could hear them. Again in the same book we read: When Saad Ibn Maaz died, the Prophet (s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates âI recognized the cries of Abu Bakr and Umar although I was in my houseâ. (Kashf al-Ghummah, pg. 174) Aaesha called people to read elegies on her fatherâs death and she herself lamented. (Tarikh Kaamil, vol 2, pg 288; Iqd al-Fareed, vol 3, pg 65) On the day that Abu Bakr died, the situation seemed as if Madinah would be flooded with tears. (Tarikh al-Khamees, vol 2, pg 330) There are numerous other traditions which prove the permissibility of Azaadaari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, some Muslims choose to ignore them and raise the bogey of azaadaari being a form of innovation and deviation. Conclusion Itâs an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims the bounty of Islam for which we collectively cannot repay him. However, the only way we could try to do that is to follow the Holy Quran which states: Say: I do not ask of you any reward for it but love for my near relatives.. Surah Shura (42): 23 The Holy Prophet (s.a.w.a.) has also stated, âHusain (a.s.) is from me and I am from Husain (a.s). The Quranic verse and prophetic tradition are more than enough for any Muslim worth his salt to acknowledge the excellence of Ahle Bait (a.s.). The least one can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) rather than remaining partial to those who were responsible ever since the advent of Islam for hurting the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his grandson Yazid. Shah Abdul Aziz Muhaddis-e-Dehlavi while explaining the philosophy of martyrdom writes in the preface of his book âSirr al-Shahaadatainâ: âThe martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a).â Last few traditions from the Holy Prophet (s.a.w.a.) It has been mentioned in reliable traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain (a.s.), which was obviously before his martyrdom. The well-known scholar of 10th century A. H. Allauddin Muttaqi Hindi in his book âKanz al-Ummaalâ has quoted Ibn Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet (s.a.w.a.), that â” Once Imam Husain (a.s.) came to Holy Prophet (s.a.w.a.) when I was sitting near the door. I saw that the Holy Prophet (s.a.w.a.) had something in his palm, which affected him, making him weep profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: âJibrail has brought the earth of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.â Kanz-ul-Ummaal vol. 2 One day, Umm Fazl, wife of Abbas â” the Prophetâs (s.a.w.a.) uncle â” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), âO Prophet of Allah! I had a nightmare. I dreamt as if a piece of your flesh was flung in my arms.â The Prophet (s.a.w.a.) informed, âThe dream is true. Faatemah will give birth to a son and he will be brought to you.â As predicted on Husainâs (a.s.) birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears. I said, âMay my father and mother be sacrificed on you O Prophet of Allah, why are you crying?â He (s.a.w.a.) informed, âI have just been informed by Jibrael that my nation will kill him.â I asked, âWill it be this son?â He replied in the affirmative. Jibraeel also brought reddish sand for me.â Al-Mustadrak alaa al-Saheehain by Haakim Neishapouri, vol 3, pg 176
  10. As-salamu alaykum brothers. I am new here and need help: what do you guys think about this article?? i need to refute it for a misgiuded Christian. I know we are not all this way. Some Sunni can be but are we? I like what he says about tradition at least Blessings to you. from here: http://catholicanalysis.org/2014/09/29/jihad-and-heresy/
  11. بسم الله الرحمن الرحيم Quran and Sunnah Where is the narration originally found? Muwatta Malik... let's look at the narration. It was narrated to me by Malik that he heard that the Prophet said "I have left for you two things, and you will not go astray if you hold on to them, the book of Allah and the sunnah of his Prophet" There is no chain. Nothing. Normally what would we expect? From x from y from z from the Prophet. Here there is nothing. What does the authenticator of Muwatta Malik say? 'It comes through three different chains. The first is through Abu Hurairah and in that chain is Salih ibn Musa al Talhi, who is matruk (abandoned), so the hadith through Abu Hurairah is extremely weak. The second route is from Amr ibn Auf, his grandson Kathir ibn Abdullah who is matruk (abandoned) also, so this chain is extremely weak. Therefore, these two chains are nothing. Al Hakim also narrated this hadith from Ismail ibn Abi Uwais, through Ikrama and ibn Abbas, and this chain is also weak, because Isma'il ibn Abi Uwais is unreliable, and is therefore left our of the Sahihain (Bukhari and Muslim), and there is no route to authenticate this hadith' But look at this bit of complete and utter hypocrisy next, 'But the content is sahih (authentic)'. So, he says there is no way to authenticate this hadith. No way, because every chain has a very untrustworthy narrator in it. Then, due to his arrogance, he takes it upon himself so say 'it makes sense so it's sahih'. I'm afraid thats not how it works otherwise any Tom, Richard and Harry could say 'the content is authentic'. But, as he says, there is no way to authenticate this hadith. Someone may ask, has anyone else looked at the authenticity of the hadith? Yes. In Ilzamat wa al Tatabu' by Ibn Hasan dar Qutni, commentary by renowned Yemeni scholar al Wadi'i, we find that al Wadi'i says, May Allah guide all Muslims to refer back to the book of Allah and the Sunnah of his prophet as it is narrated that he said "I have left for you two things, and you will not go astray if you hold on to them, the book of Allah and the sunnah of his Prophet". Al Hakim narrated the hadith. There is something very interesting that then happens. A few pages earlier, he authenticated the hadith, but now look what he says about the hadith in the Mustadrak of al Hakim, "The narration's weakness has now appeared to me". So, even after authenticating it, he discovered he was wrong and said it was weak. Is that it? No. We find in Tahdheer al Muslimeen, by Ahmed Ibn Hajar. "The chain is Mu'dhal". Mu'dhal means that two of the chains are dropped, and the hadith is almost always dropped as a result as it is extremely suspicious that two of the chains are very weak. Furthermore, a well-known hadith scholar, Amr Abdul Mun'im Salim, who has commentated on al Fatwa al Manhajia by Sheikh al Albani. Now, on page 17 and 18 Albani mentions the hadith, 'I leave for you two things with which you will not go astray after me if you hold on to them, the book of Allah and my Sunnah, and they will not separate until they reach me at the pond'.The authenticator then says "And the chain is extremely weak, and the word 'Sunnah' has not a single authentic chain. The conclusion is clear. The hadith is extremely weak and almost certainly a fabrication. (wasalam)
  12. Assalamu Aleykum, If everyone could pitch in on this post I would be very grateful I would just like to know the differemt opinions of our ulema on male and female friendships. Jazakallah
  13. Salam, Is there any hadiths any references or anything the prophet or ahlulbayt used to use regarding incense? Jazakallah.
  14. Salam everyone, long time no post :) Enjoy!! ثقافة الجنس | فيلم وثائقي للبالغين
  15. They took lots of men and women and showed them beard ranges from non to full out mullah beards. A normal beard came first, mullah beard came second and clean shaven came last. It was also known that men with beards were most healthy and masculine looking. Islam does it once again! Source: http://www.ehbonline.org/article/S1090-5138%2813%2900022-6/abstract
  16. The lectures are listed in descending order, the first lecture is located at the bottom of the page. Episodes 19-24 http://ahlulbayt.tv/ondemand/lectures/Ayatullah+Sayed+Fadhil+Al-Milani/
  17. (salam) "In Islam the institution of Marriage is for making a family and protecting the matrimonial life and protecting the next generation. How Mutta marriage can serve this purpose"?
  18. We should listen if they decide to speak... (Video)
  19. Amazing video implicitly identifying the 12 immediate successors of Prophet Muhammad (S), counted in Sahih Bukhari, Sahih Muslim & others...
  20. Salaam, I was recently watching this youtube video (linked below), and I was wondering what if there are any Shia hadith in regards to the sunnah of the prophet eating meat. Everything Hamza Yusuf refers to is from Umar and hadiths associated with him... so I'm wondering, do the Shia Muslims also have similar hadiths of how many times a week a Muslim should eat meat, etc etc.? If so, does anyone have the sources for me to read up on. Thank you in advance!! I greatly appreciate any help. -WB Shaykh Hamza Yusuf - Health Advice
  21. (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
  22. "The affairs of the people will continue to be conducted (well) as long as they are governed by twelve men." -Sahih Muslim- For Raafidhah, that authentic version of Hadith is not predicting any succession of 12 governors knowing that people affairs had been severely affected by fitan & civil wars (Ridda wars, anti-Uthman revolt, Jamal war, Siffin war, etc.) which have set up the ground for perverted kings to rule over the Ummah only 30 years after the perfection of Islam. For Raafidhah, the Prophet was only recommending 12 rightly guided successors to his Ummah who is free afterwards to face the consequences of immature choices until the 12th man rises to restore order and justice, ending by Allah's will all the afflictions caused by the Ummah: “If there remained but a single day until the end of time, Allah will prolong that day until He sends a man from my progeny…” -Sunan AbuDawud- For Raadidhah, that explains further why the holy Prophet had always reminded of 'Ahlulbayt' or 'Sunnah' being the only weighty trust 2nd to Quran; just like older nations, the Ummah has 'neglected' or 'corrupted' that precious heritage and gone astray due to ambitions of power & wealth: "You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them." -Sahih alBukhari- Therefore, we do not call them Raafidhah because they have an alternative source of the prophet's Sunnah, or more Hadith reported by Ali than by AbuHuraira, or less people considered as true Sahaba: "Some of you will be brought in front of me (on Doomsday) till I will see them and then they will be taken away from me and I will say, 'O Lord, my companions!' It will be said, 'You do not know what they did after you had left.'" - Sahih al-Bukhari - Furthermore, we do not call them Raafidhah because they reject a 4-guided Khilafah whereas now they cannot pledge allegiance to the dead and cannot be blamed for historical rejections (AbuBakr was rejected for 6 months, Umar was avoided, Uthman was rejected in the 2nd half, Ali was even fought.) Nevertheless, we call them Raafidhah because they accept a 12-guided Khilafah whereas now they pledge allegiance to the life-prolonged 12th man and support his underground movement: "One who dies without knowing the Imam of his time, dies the death of Jahiliyya" -Famous Hadith- Finally, we have to understand that Raafidhah are a brilliant minority because they use both their strong logic and mystic ability so as to get attention to their true belief & distinct way of life as a community or nation (Hezballa/Iran vs. the World)
  23. 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. :)
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