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  1. Hi I am a born shia, and have decided to take a more active role in inter-sectarian dialogue amongst my sunni friends at university. however to do so i'm trying to encourage the similarities between sunni-shia in day to day islamic practice, in order to alleviate government manufactured sectarianism (Allah help the people of iraq and syria). so my question is, which hadith do we consider reliable enough for us to use? despite quoting imam ali (as) a lot of my friends tend to frown upon the mention of his name.
  2. Hadrat “Khadijah” [AS] was the first woman who believed in Prophet Muhammad [(صلى الله عليه وآله وسلم)] and spent all her wealth in the way of her Prophet and promoting Islam. She had unique virtues and qualities that were noticed by almighty god, Prophet Muhammad [(صلى الله عليه وآله وسلم)] and “Ahl al-Bayt” [AS]. Many virtues have been said for her in Shia resources. Sheikh “Ali Namazi” says in this regard: “فضائل خديجة ومناقبها أكثر من أن تحصى متفرّقة على الأبواب” Virtues of hadrat “Khadijah” [AS] in different parts are countless. “Al-Namazai” – Mustadrak Safinah al-Bihar – vol. 3, p 34 In this article, we discuss some of the virtues of mother of the believers, hadrat “Khadijah” [AS] in Shia resources and narratives: Hadrat “Khadijah”, the best wife of Prophet Muhammad [(صلى الله عليه وآله وسلم)]: “Ibn Babawaih Qomi” quotes a narrative about hadrat Khadijah’s superiority over other wives of Prophet [(صلى الله عليه وآله وسلم)]: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال حدثنا الحسين بن علي بن الحسين السكري قال حدثنا محمد بن زكريا الجوهري عن جعفر بن محمد بن عمارة عن أبيه عن أبي عبد الله جعفر بن محمد الصادق ع قال: تزوج رسول الله ص بخمس عشرة امرأة و دخل بثلاث عشرة منهن و قبض عن تسع فأما اللتان لم يدخل بهما فعمرة و السنى‏ و أما الثلاث عشرة اللاتي دخل بهن فأولهن خديجة بنت خويلد ثم سورة [سودة] بنت زمعة ثم أم سلمة و اسمها هند بنت أبي أمية ثم أم عبد الله عائشة بنت أبي بكر ثم حفصة بنت عمر ثم زينب بنت خزيمة بن الحارث أم المساكين ثم زينب بنت جحش ثم أم حبيبة رملة بنت أبي سفيان ثم ميمونة بنت الحارث ثم زينب بنت عميس ثم جويرية بنت الحارث ثم صفية بنت حيي بن أخطب و التي‏ وهبت نفسها للنبي‏ ص خولة بنت حكيم السلمي و كان له سريتان يقسم لهما مع أزواجه مارية و ريحانة الخندفية و التسع اللاتي قبض عنهن عائشة و حفصة و أم سلمة و زينب بنت جحش و ميمونة بنت الحارث و أم حبيبة بنت أبي سفيان و صفية بنت حيي بن أخطب و جويرية بنت الحارث و سورة [سودة] بنت زمعة و أفضلهن‏ خديجة بنت خويلد ثم أم سلمة بنت أبي أمية ، ثم ميمونة بنت الحارث. Messenger of Allah [(صلى الله عليه وآله وسلم)] married fifteen women that slept with thirteen of them and when Prophet Muhammad [(صلى الله عليه وآله وسلم)] died, nine of his wives were alive. The names of those whom Prophet [(صلى الله عليه وآله وسلم)] didn’t sleep with them are: “Umrah and Sana”, and the names of thirteen women that messenger of Allah slept with them are: “Khadijah”, daughter of “Khuwaylah” – “Sudah”, daughter of “Zum’ah” – “Umm Salamah Hind”, daughter of “Abi Umayyah” – “Aisha”, daughter of “Abu-Bakr” – “Hafsa”, daughter of “Umar” – “Zainab”, daughter of “Khazimah ibn Harith” – “Zainab”, daughter of “Jahsh”, - “Umm Habibah Ramlah”, daughter of “Abi Sufyan” – “Maymunah”, daughter of Harith” – “Zainab”, daughter of “Amis” –“Juwayrah”, daughter of “Harith” –“Safiyyah”, daughter of “Hai ibn Akhtab” and a woman gifted herself to Prophet “Muhammad” [(صلى الله عليه وآله وسلم)] named “Khulah”, daughter of “Hakim Salami”. Messenger of Allah [(صلى الله عليه وآله وسلم)] had also two servants named “Mariyah Qabtiyah” and “Rayhanah Khandafiyyah” that Prophet [(صلى الله عليه وآله وسلم)] would behave them like his other wives. Nine wives who were alive when Prophet Muhammad [(صلى الله عليه وآله وسلم)] died are: “Aisha”, “Hafsa”, “Umm Salamah”, “Zainab”, daughter of “Jahsh”, “Maymunah”, daughter of “Harith”, “Umm Habibah”, “Safiyyah”, “Juwayrah” and “Soudah”. And Prophet Muhammad’s [(صلى الله عليه وآله وسلم)] best wives are: mother of the believers hadrat “Khadijah” then “Umm Salamah” and after them “Maymunah”. “Ibn Babawayh” – Al-Khisal – 419 Hadrat “Khadijah” in heavenly houses along with Hadrat “Asiya” and “Mary” Sheikh “Saduq” quotes a narrative about her position in paradise: أخبرنا محمد بن محمد، قال: أخبرنا أبو القاسم جعفر بن محمد، عن أبيه، عن سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن العباس بن عامر القصباني، عن أبان بن عثمان الأحمر، عن بريد العجلي، قال: سمعت أبا عبد الله جعفر بن محمد (عليهما السلام) يقول: لما توفيت خديجة (رضي الله عنها) جعلت فاطمة (صلوات الله عليها) تلوذ برسول الله (صلى الله عليه و آله) و تدور حوله، و تقول: يا أبت، أين أمي قال: فنزل جبرئيل (عليه السلام) فقال له: ربك يأمرك أن تقرئ فاطمة السلام، و تقول لها: إن أمك في بيت من قصب، كعابه‏ من ذهب، و عمده ياقوت أحمر، بين آسية و مريم بنت عمران، فقالت فاطمة (عليها السلام): إن‏ الله‏ هو السلام‏، و منه السلام، و إليه السلام Imam “Sadiq” [AS] says: when hadrat “KHadijah” [AS] passed away, hadrat “Fatimah” [AS] who was a kid sought refuge to messenger of god [(صلى الله عليه وآله وسلم)] and would say: O father! Where is my mother? Imam said: then “Gabriel” came down to messenger of Allah [(صلى الله عليه وآله وسلم)] and said: remember me to “Fatimah” and tell her: your mother is in paradise, in a house made of straw that its walls are made of gold and its pillars are from ruby. And she’s beside “Asiya” wife of Pharaoh and “Mary”. “Tusi”, Amali – p 175 The leader of women in paradise Although, it’s well-known that hadrat “Fatimah” [AS] is the leader of women in paradise, but it’s been mentioned in some narratives that mother of hadrat “Fatimah” [AS] is the leader of women in paradise as well. “Khazaz Qomi” quotes a narrative in this regard: حدثنا الحسين بن علي الرازي قال حدثني إسحاق بن محمد بن خالويه قال حدثني يزيد بن سليمان البصري قال حدثني شريك عن الركين بن الربيع عن القاسم بن حسان عن زيد بن ثابت قال قال رسول الله ص‏ معاشر الناس ألا أدلكم على خير الناس جدا و جدة قلنا بلى يا رسول الله قال الحسن و الحسين أنا جدهما و جدتهما خديجة سيدة نساء أهل الجنة ألا أدلكم على خير الناس أبا و أما قلنا بلى يا رسول الله قال الحسن و الحسين أبوهما علي بن أبي طالب و أمهما فاطمة سيدة نساء العالمين ... Prophet Muhammad [(صلى الله عليه وآله وسلم)] said: O people! Do you want me to introduce you the best people in terms of grandfather and grandmother? They say: Yes, we do, messenger of Allah [(صلى الله عليه وآله وسلم)] said: “Hassan” and “Husain” that I’m their grandfather and their grandmother is “Khadijah” who is the leader of women in paradise. Then he said: do you want me to introduce you the best people in terms of parents? We said: Yes, we do. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: “Hassan” and “Husain” whom their parents are “Ali” and “Fatimah” who is the leader of women in two worlds. “Khazaz Razi” – Kifayah al-Athar – p 98 It’s necessary to mention that this narrative isn’t in contradictory with the narrative that introduces hadrat “Fatimah” [AS] as the leader of women in paradise, because hadrat “Khadijah” is the leader of women in paradise except hadrat “Fatimah” [AS] as it’s written in this narrative that hadrat “Fatimah” has this position in two worlds and is the leader of women in two worlds, it means both in this world and hereafter, hadrat “Fatimah” [AS] has superiority over all women even her mother. Intercession It’s been said in a narrative that hadrat “Khadijah” [AS] will intercede Shias in the day of resurrection: علي بن محمد بن علي بن سعد الأشعري‏ عن حمدان بن يحيى‏ عن بشر بن حبيب، عن أبي عبد الله ع‏ أنه سئل عن قول الله عز و جل‏ و بينهما حجاب و على الأعراف رجال‏ قال: «سور بين الجنة و النار، قائم عليه محمد صلي الله عليه وآله و علي و الحسن و الحسين و فاطمة و خديجة ع فينادون: أين محبونا أين شيعتنا، فيقبلون إليهم فيعرفونهم بأسمائهم و أسماء آبائهم، و ذلك قوله تعالى‏ يعرفون كلا بسيماهم‏ فيأخذون بأيديهم (فيجوزون بهم) الصراط و يدخلونهم الجنة» “Bashar ibn Habib” says: imam “Sadiq” [AS] was asked about this verse: “وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ” “And between them is a veil, and on the ramparts there shall stand men” Imam “Sadiq” [AS] said: it’s a wall between paradise and hell, Prophet Muhammad [(صلى الله عليه وآله وسلم)], “Ali”, “Hassan”, “Husain”, “Fatimah” and “Khadijah” [AS] are standing over it and shout: where are our lovers and Shias? Shias and lovers are brought to them and they know them by their name and their fathers’ name. This is the tafsir of this verse: “يعرفون كلا بسيماهم” They hold their hands and pas them through “Sirat” bridge and take them to paradise. “Husain ibn Sulayman ibn Muhammad” – Mukhtasar al-Basa’ir – p 174 According to this narrative, hadrat “Khadijah”, along with infallibles [AS], will intercede Shias. Paradise is eager to see hadrat “Khadijah” [AS] It’s been said in a narrative that paradise is eager to four women that one of them is hadrat “Khadijah” [AS]; Allameh “Majlisi” quotes this narrative in his book: و من كتاب مولد فاطمة لابن بابويه روي أن النبي ص قال: اشتاقت‏ الجنة إلى‏ أربع‏ من النساء مريم بنت عمران و آسية بنت مزاحم زوجة فرعون و هي زوجة النبي ص في الجنة و خديجة بنت خويلد زوجة النبي ص في الدنيا و الآخرة و فاطمة بنت محمد ص. “Ibn Babawayh” writes in his book that Prophet “Muhammad” [(صلى الله عليه وآله وسلم)] said: paradise is eager to four women: “Mary” daughter of “Imran”, “Asiya”, wife of Pharaoh, who will be prophet’s wife in paradise, “Khadijah” [AS], wife of Prophet [(صلى الله عليه وآله وسلم)] in this world and hereafter and hadrat “Fatimah” [AS]. “Majlisi” – Bihar al-Anvar – vol. 43, p 53 It’s written in another narrative that hadrat “Khadijah” [AS] has particular tent in paradise: حدثنا أحمد بن محمد عن جعفر بن محمد بن مالك الكوفي عن محمد بن عمار عن أبي بصير قال: كنت عند أبي عبد الله ع فركض برجله الأرض فإذا بحر فيه سفن من فضة فركب و ركبت معه حتى انتهى إلى موضع فيه خيام من فضة فدخلها ثم خرج فقال رأيت الخيمة التي دخلتها أولا فقلت نعم قال تلك خيمة رسول الله ص و الأخرى‏ خيمة أمير المؤمنين ع و الثالث خيمة فاطمة و الرابعة خيمة خديجة و الخامسة خيمة الحسن و السادسة خيمة الحسين و السابعة خيمة علي بن الحسين و الثامنة خيمة أبي و التاسعة خيمتي و ليس أحد منا يموت إلا و له خيمة يسكن فيها. “Abu Basir” says: I was with imam “Sadiq” [AS] that he hit his leg on the ground, a sea was appeared on which there were ships made of silver and both of us got on one of them until we get to a place in which tents from silver were set up, imam “Sadiq” [AS] went to them and came out then he told me: did you see the first tent? I said: Yes, I did. He said: that is Prophet’s [(صلى الله عليه وآله وسلم)] tent, second one belongs to commander of the faithful [AS], third one is for hadrat “Fatimah” [AS], fourth one is for “Khadijah” [AS], fifth one is for Imam “Hassan” [AS], sixth one belongs to imam “Husain” [AS], seventh tent is for “Ali ibn Hussain” [AS], eighth one is for my father and last one is mine, after our death, each one of us will reside in one of these tents. “Saffar” – Basa’ir al-Darajat – vol. 1, p 405 Hadrat “Khadijah” is amongst Outstrippers and those who are near to Allah Allameh “Majlisi” quotes this a narrative in this regard: ... عن جابر بن عبد الله رضي الله عنه عن النبي ص قال: قوله تعالى‏ و مزاجه من تسنيم‏ قال هو أشرف شراب في الجنة يشربه محمد و آل محمد و هم المقربون‏ السابقون‏ رسول الله ص و علي بن أبي طالب و الأئمة و فاطمة و خديجة صلوات الله عليهم و ذريتهم الذين اتبعتهم بإيمان ليتسنم عليهم من أعالي دورهم. “Jabir ibn Abdullah” has quoted from Prophet Muhammad [(صلى الله عليه وآله وسلم)] about this verse: وَمِزَاجُهُ مِنْ تَسْنِيمٍ And its mixture is Tasneem, Surah Al-Mutaffifin – verse 27 It’s the best beverage in paradise that Muhammad [(صلى الله عليه وآله وسلم)] and his dynasty drink from it, messenger of Allah [(صلى الله عليه وآله وسلم)], “Ali ibn abi Talib”, “Fatimah”, “Khadijah” [AS] and their children are the instances of outstrippers and those who are near to Allah, this creek streams from top of their castle in paradise. “Majlisi” – Bihar al-Anwar – vol. 8, p 150 Divine special greeting on hadrat “Khadijah” [AS] عن زرارة و حمران و محمد بن مسلم عن أبي جعفر ع قال حدث أبو سعيد الخدري أن رسول الله ص قال: إن جبرئيل ع قال لي ليلة أسري بي حين رجعت و قلت يا جبرئيل هل لك من حاجة قال حاجتي أن تقرأ على خديجة من الله و مني السلام و حدثنا عند ذلك أنها قالت حين لقاها نبي الله صلى الله عليه و آله فقال لها الذي قال جبرئيل فقالت إن‏ الله‏ هو السلام‏ و منه السلام و إليه السلام و على جبرئيل السلام‏ Messenger of Allah [(صلى الله عليه وآله وسلم)]: in the night of “Mi’raj”, when “Gabriel” took me toward skies, on our way back I said to “Gabriel”: “Do you have any request?” “Gabriel” said: “my request is that you extend a hello to “Khadijah” for me and god”, when messenger of Allah [(صلى الله عليه وآله وسلم)] reached on the earth, he conveyed “Gabriel” and god’s greeting to “Khadijah”, she said: indeed god is greeting and greeting is from him and greeting returns to him and salute on “Gabriel”. “Ayyashi” – Tafsir – vol. 2, p 279 // “Majlisi” – Bihar al-Anwar – vol. 16, p 7 Hadrat “Khadijah” is amongst four selected women Sheikh “Saduq” quotes a narrative in this regard: حدثنا الحسين بن أحمد بن إدريس رضي الله عنه قال حدثني أبي قال حدثني محمد بن أحمد قال حدثني أبو عبد الله الرازي عن الحسن بن علي بن أبي عثمان عن موسى بن بكر عن أبي الحسن الأول ع قال قال رسول الله ص‏ إن الله تبارك و تعالى اختار من كل شي‏ء أربعة اختار من الملائكة جبرئيل و ميكائيل و إسرافيل و ملك الموت ع و اختار من الأنبياء أربعة للسيف إبراهيم و داود و موسى و أنا و اختار من البيوتات أربعة فقال‏ إن الله اصطفى آدم و نوحا و آل إبراهيم و آل عمران على العالمين‏ و اختار من البلدان أربعة فقال عز و جل‏ و التين و الزيتون و طور سينين و هذا البلد الأمين‏ فالتين المدينة و الزيتون بيت المقدس و طور سينين الكوفة و هذا البلد الأمين مكة و اختار من‏ النساء أربعامريم و آسية و خديجة و فاطمة و اختار من الحج أربعة الثج و العج و الإحرام و الطواف فأما الثج فالنحر و العج ضجيج الناس بالتلبية و اختار من الأشهر أربعة رجب [رجبا] و شوال [شوالا] و ذو القعدة [ذا القعدة] و ذو الحجة [ذا الحجة] و اختار من الأيام أربعة يوم الجمعة و يوم التروية و يوم عرفة و يوم النحر. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: out of everything, almighty god selected four things, amongst angels he selected: “Gabriel”, “Michael”, “Esrafil” and angel of death and amongst Prophets, he chose four Prophets to fight by sword: “Abraham”, “David”, “Moses” and me, and amongst clans, god chose four clans and said: Allah chose Adam and Noah, the House of Abraham and the House of Imran above all worlds. {Surah 3- verse 33} and amongst cities, god chose four cities and said: By the fig and the olive, and the Mount, Sinai, and this safe city {Surah 94 – verses 1 to 3}, the meaning of fig is “Medina” and the meaning of olive is “Jerusalem” and mount, Sinai, means “Kufa” and the safe city is “Mecca” and amongst women, god chose four women: “Mary”, “Asiya”, “Khadijah” and “Fatimah” and amongst “Hajj” rituals he chose four rituals: sacrificing, saying “Labbayk”, “Ihram” and “Tawaf” and amongst months, almighty god chose four months: “Rajab”, “Shawwal”, “Dhu al-Qi’dah” and “Dhu al-Hijjah” and he chose four days: Friday, eighth of “Dhu al-Hijjah”, Day of “Arafah” and Day of “Eid al-Adha” {sacrifice feast} “Ibn Babawayh” – Al-Khisal – vol. 1, p 225 // “Ibn Tavus” – Al-Lohouf – p 86 Hadrat “Khadijah” the richest person in “Mecca” It’s written in “Bihar al-Anwar” book: :ليس بمكة أكثر مالا من خديجة In “Mecca”, there was no one richer than “Khadijah” [AS]. “Majlisi”- Bihar al-Anwar – vol. 16, p 21 کان لخديجه (سلام الله عليها) في کل ناحيه عبيد و مواشي، حتي قيل ان لها ازيد من ثمانين الف جمل متفرقه في کل مکان و کان لها في کل ناحيه تجاره و في کل بلد مال، مثل مصر و الحبشه و غيرها. She had eighty thousand camels in different regions for trade and she also had business houses in different areas such as “Egypt” and “Ethiopia”. “Majlisi”- Bihar al-Anwar – vol. 16, p 22 و كان لخديجة دار واسعة تسع أهل مكة جميعا و قد جعلت أعلاها قبة من الحرير الأزرق و قد رقمت في جوانبها صفة الشمس و القمر و النجوم و قد ربطته من حبال الإبريسم‏ و اوتاد الفولاد Hadrat “Khadijah” owned a big house that would place all people of “Mecca”. “Majlisi”- Bihar al-Anwar – vol. 16, p 22 She had too much money that even people and merchants would use it: قد انتفع بمالها أكثر الناس و هي تعطي مالها سائر من يسألها التجارة Most of people would use her wealth and she’d also donate her wealth to the merchants who asked her for help. “Majlisi”- Bihar al-Anwar – vol. 16, p 22 Hadrat “Khadijah” spent all her wealth in the way of Islam and Prophet [(صلى الله عليه وآله وسلم)] حدثنا أحمد بن الحسن القطان قال حدثنا أحمد بن يحيى بن زكريا القطان قال حدثنا بكر بن عبد الله بن حبيب قال حدثنا تميم بن بهلول عن أبيه عن أبي الحسن‏ العبدي عن سليمان بن مهران عن عباية عن ابن عباس قال: سألته‏ عن قول الله عز و جل‏ أ لم يجدك يتيما فآوى‏ قال إنما سمي يتيما لأنه لم يكن له نظير على وجه الأرض من الأولين و لا من الآخرين فقال الله عز و جل ممتنا عليه بنعمته- أ لم يجدك يتيما أي وحيدا لا نظير لك- فآوى‏ إليك الناس و عرفهم فضلك حتى عرفوك و وجدك ضالا يقول منسوبا عند قومك إلى الضلالة فهداهم لمعرفتك- و وجدك عائلا يقول فقيرا عند قومك يقولون لا مال لك فأغناك‏ الله بمال خديجة ثم زادك من فضله فجعل دعاءك مستجابا حتى لو دعوت على حجر أن يجعله الله لك ذهبا لنقل عينه إلى مرادك و أتاك بالطعام حيث لا طعام و أتاك بالماء حيث لا ماء و أغاثك بالملائكة حيث لا مغيث فأظفرك بهم على أعدائك. “Abayah” was asked about the meaning of this verse {that why Prophet is called orphan?} أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى Did He not find you an orphan and give you shelter? Surah Ad-Dhuha – verse 6 He said: Prophet was named orphan; because he was unique on the earth, so god told him: “أ لم يجدك يتيما فآوى”, it means: weren’t you alone and unique? So, almighty god gathered people around you and revealed your excellence to them until they knew you and وجدك ضالا فهدى, it means: amongst your tribe and relatives you were called wanderer, then almighty god guided them by knowing you and they’d say that you’re poor, then god made you rich by Khadijah’s [AS] wealth and increased your excellence and honor and granted your prayers so that if you pray and ask god turning a stone into gold for you, he’ll do so at once and when you didn’t have food, god sent you food and prepared you with water whenever you were thirsty and days that you had no supporter, he helped you by angels and made you to win over your enemies. “Ibn Babawayh” – Al-Nas – p 52 Hadrat “Khadijah” is the instance of “Wives” in Surah “Al-Furqan” [فرات‏] قال حدثني علي بن حمدون [قال حدثنا علي بن محمد بن مروان قال حدثنا علي بن يزيد عن جرير عن عبد الله بن وهب عن أبي هارون‏] عن أبي سعيد في قوله [تعالى‏] هب لنا من أزواجنا و ذرياتنا قرة أعين و اجعلنا للمتقين إماما قال النبي ص قلت [لجبرئيل‏ ع يا جبرئيل‏] من أزواجنا قال خديجة قال قلت و من ذرياتنا قال فاطمة قلت و من قرة أعين قال الحسن و الحسين قلت‏ و اجعلنا للمتقين إماما [و من للمتقين إماما] قال علي بن أبي طالب عليه السلام It’s been quoted from “Abu Saed Khederi” about this verse: هب لنا من أزواجنا و ذرياتنا قرة أعين و اجعلنا للمتقين إماما Those who say: 'Lord give us of our wives and children what pleases our eyes and make us leaders to the fearful. Surah Al-Furqan – verse 74 Prophet [(صلى الله عليه وآله وسلم)] said: I said to “Gabriel”: O “Gabriel”! Who are “Wives” in this verse: she said: “Khadijah”, I said: who are “Children”? She said: “Fatimah” [AS], I said: who are “What pleases our eyes? She said: “Hassan” and “Husain” [AS], I said: who is “Make us leaders to the fearful”? She said: “Ali ibn Abi Talib” [AS]. “Furat ibn Ibrahim Kufi” – Tafsir – p 294 /// “Majlisi” – Bihar al-Anwar – vol. 24, p 135 /// “Bahrani” – Al-Burhan fi Tafsir al-Quran – vol. 4, p 156 Prophet Muhammad’s [(صلى الله عليه وآله وسلم)] severe grief after hadrat Kadijah’s [AS] death After hadrat “Khadijah” and hadrat “Abu Talib” died, sorrow and grief swept across messenger of Allah [(صلى الله عليه وآله وسلم)] that’s why he decided to migrate. فلما فقدهما رسول الله ص سئم المقام بمكة و دخله حزن شديد و أشفق على نفسه من كفار قريش فشكا إلى جبرئيل ع ذلك فأوحى الله عزوجل إليه اخرج‏ من‏ القرية الظالم أهلها و هاجر إلى المدينة فليس لك اليوم بمكة ناصر و انصب للمشركين حربا فعند ذلك توجه رسول الله ص إلى المدينة. When Prophet [(صلى الله عليه وآله وسلم)] lost both of them in “Mecca”, great grief swept across him and was afraid that hypocrites would kill him that’s why he complained to “Gabriel”, almighty god revealed to him that leave this land that its people are oppressors and migrate to “Medina” that no companion is left for you in “Mecca”, then messenger of Allah [(صلى الله عليه وآله وسلم)] went to “Medina”. “Kulayni” – Al-Kafi – vol. 8, p 340 She was the first woman who believed in Prophet [(صلى الله عليه وآله وسلم)] It’s been quoted in many narratives that hadrat “Ali” [AS] was the first person who believed in messenger of Allah [(صلى الله عليه وآله وسلم)] and hadrat “Khadijah” [AS] was the first woman who believed in him, when messenger of Allah [(صلى الله عليه وآله وسلم)] was sick, hadrat “Fatimah” [AS] was so upset, Prophet Muhammad [(صلى الله عليه وآله وسلم)] would console her by stating the good memory of their {“Ali and Khaijah”} converting to Islam: .... سلمان الفارسي (رضي الله عنه)، قال: دخلت على رسول الله (صلى الله عليه و آله) في مرضه الذي قبض فيه، ...... قال: إن عليا أول من آمن بالله (عز و جل) و رسوله من هذه‏ الأمة، هو و خديجة أمك‏، “Salman Farsi” says: during Prophet’s [(صلى الله عليه وآله وسلم)] last disease - after this disease Prophet left the world - I visited him… he said to hadrat “Fatimah” [AS]: indeed “Ali” [AS] is the first person of this nation who believed in god and his messenger, “Ali” [AS] and “Khadijah” [AS], your mother are the first persons who converted to Islam. “Tusi” – Al-Amali – al-Nas – p 606 /// “Majlisi” – Bihar al-Anwar – vol. 22, p 502 Sheikh “Tusi” quotes another narrative in this regard: أخبرنا أبو عمر، قال: أخبرنا أحمد، قال: حدثنا أحمد بن محمد بن يحيى الجعفي، قال: حدثنا أبي، قال: حدثنا الحسين بن عبد الكريم- و هو أبو هلال الجعفي-، قال: حدثنا جابر بن الحر النخعي، قال: حدثني عبد الرحمن بن ميمون أبو عبد الله، عن أبيه، قال: سمعت ابن عباس يقول: أول من آمن برسول الله (صلى الله عليه و آله) من الرجال علي، و من‏ النساء خديجة (رضي الله عنهما) “Tusi” – Al-Amali – p 259 Confirming Prophet [(صلى الله عليه وآله وسلم)] when all denied him و عن علي ع قال: ذكر النبي ص خديجة يوما و هو عند نسائه فبكى فقالت عائشة ما يبكيك على عجوز حمراء من عجائز بني أسد فقال صدقتني‏ إذ كذبتم‏ و آمنت بي إذ كفرتم و ولدت لي إذ عقمتم قالت عائشة فما زلت أتقرب إلى رسول الله صلى الله عليه و آله بذكرها. And it’s been quoted from commander of the faithful [AS] that one day messenger of Allah [(صلى الله عليه وآله وسلم)] remembered hadrat “Khadijah” [AS] in front of his wives and cried, “Aisha” said: why are crying for an old lady? Prophet [(صلى الله عليه وآله وسلم)] said: she confirmed me, when all of you denied me and believed in me when all of you were hypocrite and gave birth to a baby for me when all of you were infertile. “Majlisi” – Bihar al-Anwar – vol. 16, p 8 Hadrat “Khadijah” [AS] completed her faith by swearing allegiance with commander of the faithful [AS]: الطرف، للسيد بن طاوس نقلا من كتاب الوصية لعيسى بن المستفاد عن موسى بن جعفر ع قال: سألت عن بدء الإسلام كيف أسلم علي و كيف أسلمت خديجة فقال تأبى إلا أن تطلب أصول العلم و مبتدأه أما و الله إنك لتسأل تفقها ثم قال سألت أبي ع عن ذلك فقال لي لما دعاهما رسول الله ص قال يا علي و يا خديجة أسلمتما لله و سلمتما له و قال إن جبرئيل عندي يدعوكما إلى بيعة الإسلام فأسلما تسلما و أطيعا تهديا فقالا فعلنا و أطعنا يا رسول‏ الله‏ فقال إن جبرئيل عندي يقول لكما إن للإسلام شروطا و عهودا و مواثيق فابتدئاه بما شرط الله عليكما لنفسه و لرسوله أن تقولا نشهد أن لا إله إلا الله وحده لا شريك له في ملكه‏ لم يتخذ ولدا و لم يتخذ صاحبة إلها واحدا مخلصا و أن محمدا عبده و رسوله أرسله إلى الناس كافة بين يدي الساعة و نشهد أن الله يحيي و يميت و يرفع و يضع و يغني و يفقر و يفعل ما يشاء و يبعث من في القبور قالا شهدنا قال و إسباغ الوضوء على المكاره و غسل الوجه و اليدين و الذراعين و مسح الرأس و الرجلين إلى الكعبين و غسل الجنابة في الحر و البرد و إقام الصلاة و أخذ الزكاة من حلها و وضعها في أهلها و حج البيت و صوم شهر رمضان و الجهاد في سبيل الله و بر الوالدين و صلة الرحم و العدل في الرعية و القسم بالسوية و الوقوف عند الشبهة و رفعها إلى الإمام فإنه لا شبهة عنده و طاعة ولي الأمر بعدي و معرفته في حياتي و بعد موتي و الأئمة من بعده واحد بعد واحد و موالاة أولياء الله و معاداة أعداء الله و البراءة من الشيطان الرجيم و حزبه و أشياعه و البراءة من الأحزاب تيم و عدي و أمية و أشياعهم و أتباعهم و الحياة على ديني و سنتي و دين وصيي و سنته إلى يوم القيامة و الموت على مثل ذلك‏ و ترك شرب الخمر و ملاحاة الناس‏ يا خديجة فهمت ما شرط ربك عليك قالت نعم و آمنت و صدقت و رضيت و سلمت قال علي و أنا على ذلك فقال يا علي تبايعني على ما شرطت عليك قال نعم قال فبسط رسول الله ص كفه و وضع كف علي ع في كفه و قال بايعني يا علي على ما شرطت عليك و أن تمنعني مما تمنع منه نفسك فبكى علي ع و قال بأبي و أمي لا حول و لا قوة إلا بالله فقال رسول الله ص اهتديت و رب الكعبة و رشدت و وفقت أرشدك الله يا خديجة ضعي يدك فوق يد علي فبايعي له فبايعت على مثل ما بايع عليه علي بن أبي طالب ع على أنه لا جهاد عليها ثم قال يا خديجة هذا علي مولاك و مولى المؤمنين و إمامهم بعدي قالت صدقت يا رسول الله قد بايعته على ما قلت أشهد الله و أشهدك‏ و كفى بالله شهيدا عليما. “Isa ibn Mustafad” says: “Musa ibn Ja’far” [AS] said: I asked my father “Ja’far ibn Muhammad” about the beginning of Islam and that how “Ali” [AS] and “Khadijah” [AS] converted to Islam? My father said: when messenger of Allah [(صلى الله عليه وآله وسلم)] invited them to Islam, he said: O “Ali”! and O “Khadijah”! “Gabriel” is with me and invites you to become Muslim to be guided. They converted to Islam and obeyed messenger of Allah [(صلى الله عليه وآله وسلم)], Prophet [(صلى الله عليه وآله وسلم)] told them: “Gabriel” says: Islam has conditions and covenants that you should practice them and that condition is that you should testify that god is one, the god who is unique, he wasn’t born and doesn’t have wife and companions and should testify that “Muhammad” is his creature and messenger and god sent him to guide people and there will be no Prophet after him, and testify that god gives life and causes death, this is god who makes rich or poor and does what he wants and brings people out of grave {on the day of resurrection}, they said: we believed in them, then he said: one of conditions is that to perform “Wudu” perfectly, though, it causes sadness. You should wash your face and hand until elbow and touch your head and feet and perform “Ghusl al-Janabah” { major ceremonial washing of the whole body after sexual intercourse} whether it’s warm or cold, say prayer and pay the “Zakat” of “Halal” wealth to those who must be paid. Perform “Hajj” and fast entire month of “Ramadan”, fight in god’s way and favor your parents, visit you relatives and behave people justly. Halt after facing doubts until you get to Imam and ask him the reality that he knows the response of all doubts, know the imam after me and know the imams after him one by one, be the friends of god’s friend and be the enemy of his enemies and hate devil and her group and followers and vow your hatred of groups who fought against messenger of “Allah” such as: “Banu Umayyah” and “Uday” and their followers, you should hate those who fought against the religion of god and my Sunnah, you should stay away of them until day of resurrection and die with such belief, drinking wine must be given up, O “Khadija”! Did you understand me and god’s conditions? She said: Yes, I did, and I accepted them and believed in them, “Ali” [AS] accepted and believed in them as well. Then messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Ali”! Do you swear allegiance with such conditions, he said: Yes, I do. Then Prophet [(صلى الله عليه وآله وسلم)] put his hand in Ali’s hand and said: swear allegiance with me with the same conditions and defend me as you defend yourself, “Ali” [AS] shed tear and said: may my parents be sacrificed to you. Messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Ali”! Swear to god of “Kaaba” you were guided and reached the solvation. O “Khadijah”! God guided you, then he told her: put your hand above Ali’s hand and swear allegiance with him, she did so. Then messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Khadijah”! “Ali” is the leader and guardian of you and all believers and their imam after me, “Khadijah” said: O messenger of Allah! You’re right, and as you told me, I swore allegiance with him. “Majlisi” – Bihar al-Anwar – vol. 18, p 232 Hadrat “Khadijah” is the first person who swore allegiance with hadrat “Ali” [AS] فبايعت على مثل ما بايع عليه علي بن أبي طالب ع على أنه لا جهاد عليها ثم قال يا خديجة هذا علي مولاك و مولى المؤمنين و إمامهم بعدي قالت صدقت يا رسول الله قد بايعته‏ على‏ ما قلت‏ أشهد الله‏ و أشهدك‏ و كفى بالله شهيدا عليما Then messenger of Allah [(صلى الله عليه وآله وسلم)] said: O “Khadijah”! “Ali” is the leader and guardian of you and all believers and their imam after me, “Khadijah” said: O messenger of Allah! You’re right, indeed, as you said, I swore allegiance with him. You and god are my witnesses. “Majlisi” – Bihar al-Anwar – vol. 18, p 232 Hadrat “Khadijah” [AS] was chaste, pure soul, well-pleased and well-pleasing It’s written in a praying book ascribed to hadrat “Khadijah” [AS]: ..السلام على أزواجك الطاهرات‏ الخيرات‏ أمهات المؤمنين خصوصا الصديقة الطاهرة الزكية الراضية المرضية خديجة الكبرى أم المؤمنين. Solute on your chaste and good wives, mothers of the believers, particularly on honest, chaste, pure soul, well-pleased and well-pleasing lady, “Khadijah”, the mother of the believers. “Majlisi” – Bihar al-Anwar – vol. 97, p 189 When Prophet [(صلى الله عليه وآله وسلم)] would invite idolaters and hypocrites to Islam religion, “Quraysh” would bother and insult him, but when he’d return home with burden of sorrow and grief, his sadness and grief would disappear by seeing hadrat “Khadijah” [AS] and her consolation: و كان رسول الله صلى الله عليه و آله في ابتداء أمره إذا دعا قومه فكذبوه، و نالوا منه و هموا به، منعه منهم عمه أبو طالب. و كان سيدا مطاعا فيهم، و كان يأتي خديجة مغموما لما يناله منهم، فتهدئه، و تصبره، و تهون عليه. و بذلت ما لها له، فكان ذلك مما يعزبه. فلما كثر الاسلام و المسلمون بمكة مات أبو طالب عم رسول الله صلى الله عليه و آله ثم ماتت خديجة بعده بثلاثة أيام. و كان رسول الله صلى الله عليه و آله يقول: ما اغتممت بغم أيام حياة أبي طالب و خديجة لما كان أبو طالب يدفعه عنه و خديجة تعزيه و تصبره و تهون عليه In the beginning of invitation, when messenger of Allah [(صلى الله عليه وآله وسلم)] would invite his tribe to Islam religion, they denied him and tried to kill him but his uncle “Abu Talib” didn’t let them to do so and “Abu Talib” was leader of his tribe, Prophet’s heart would fill with sorrow when he’d face their enmity and obduracy, he’d go to hadrat “Khadijah” in such mood and she’d console him and want him to be patient and spent all her wealth in the way of Prophet [(صلى الله عليه وآله وسلم)] and such works would reduce his pain. When number of Muslims increased in “Mecca”, hadrat “Abu Talib” passed away, after three days, hadrat “Khadijah” died too. That’s why Prophet [(صلى الله عليه وآله وسلم)] would always say: when “Abu talib” and “Khadijah” [AS] were alive, no sorrow made me sad; because “Abu Talib” would defend him and hadrat “Khadijah” would console him. “Ibn Hayoun” – Sharh al-Akhbar fi Faza’il Shia imams [AS]- vol.3 – p 16 Conclusion Such virtues for hadrat “Khadijah” [AS] show her high position and dignity with almighty god, messenger of Allah [(صلى الله عليه وآله وسلم)] and “Ahl al-Bayt” [AS].
  3. A. The Awaited Mahdi The Messenger of Allah, (صلى الله عليه وآله وسلم) predicted that a time would come when oppression, injustice and aggression would become extremely rampant all over the globe. At that period, a man from the offspring of Muhammad would rise to power over the entire earth, and he would successfully make oppression, injustice and aggression very rare on its surface. 1. Imam Ahmad (d. 241 H) records the hadith in his Musnad: حدثنا عبد الله حدثني أبي قال الحسن بن موسى قال ثنا حماد بن سلمة عن أبي هارون العبدي ومطر الوراق عن أبي الصديق الناجي عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه و سلم تملأ الأرض جورا وظلما فيخرج رجل من عترتي يملك سبعا أو تسعا فيملأ الأرض قسطا وعدلا ‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – al-Hasan b. Musa – Hammad b. Salamah – Abu Harun al-‘Abdi and Maṭar al-Warraq – Abu al-Siddiq al-Naji – Abu Sa’id al-Khudri: The Messenger of Allah, peace be upon him, said: “The earth will be filled with oppression and injustice. Then, a man from my offspring will come out. He will rule by kingdom for seven or nine years. He will fill the earth with equity and justice.”1 Shaykh al-Arnauṭ states: حديث صحيح دون قوله " يملك سبعا أوتسعا " It is a sahih hadith, with the exception of his statement: “he will rule by kingdom for seven or nine years.” 2. Imam Ibn Hibban (d. 354 H) also documents a mutaba’ah for it: أخبرنا أحمد بن علي بن المثنى قال حدثنا أبو خيثمة قال حدثنا يحيى بن سعيد قال حدثنا عوف قال حدثنا أبو الصديق عن أبي سعيد الخدري عن النبي صلى الله عليه وسلم قال لا تقوم الساعة حتى تمتلئ الأرض ظلما وعدوانا ثم يخرج رجل من أهل بيتي أو عترتي فيملؤها قسطا وعدلا كما ملئت ظلما وعدوانا Ahmad b. ‘Ali b. al-Muthanna – Abu Khaythamah – Yahya b. Sa’id – ‘Awf – Abu al-Siddiq – Abu Sa’id al-Khudri – the Prophet, peace be upon him: The Hour will not occur until the earth is filled with injustice and hostility. Then, a man from my Ahl al-Bayt, or my offspring, will come out. So, he will fill it with equity and justice just as it had been filled with injustice and hostility.”3 Al-Albani (d. 1420 H) says: صحيح Sahih And al-Arnauṭ concurs: إسناده صحيح على شرط الشيخين Its chain is sahih upon the standard of the two Shaykhs. This man will be “sent” by Allah Himself, in the same way that He sent His prophets and messengers, to purify His earth. 3. Imam Abu Dawud (d. 275 H) in his Sunan – under the heading: “The Book of al-Mahdi” (Kitab al-Mahdi) records: حدثنا عثمان بن أبي شيبة ثنا الفضل بن دكين ثنا فطر عن القاسم بن أبي بزة عن أبي الطفيل عن علي رضي الله تعالى عنه عن النبي صلى الله عليه و سلم قال "لو لم يبق من الدهر إلا يوم لبعث الله رجلا من أهل بيتي يملؤها عدلا كما ملئت جورا" ‘Uthman b. Abi Shaybah – al-Fadhl b. Dukayn – Fiṭr – al-Qasim b. Abi Barzah – Abu al-Tufayl – ‘Ali, may Allah the Most High be pleased with him – the Prophet, peace be upon him: “Even if there remains only one more day left before the end of Time, Allah will surely SEND a man from my Ahl al-Bayt. He will fill it with justice just as it had been filled with injustice.” ‘Allamah al-Albani says: صحيح Sahih Dr. al-Bastawi, commenting upon the same hadith, states: إسناده صحيح. Its chain is sahih. The same word has been employed to describe the appointment and mission of the prophets and messengers, ‘alaihim al-salam, as well in the Qur’an: كان الناس أمة واحدة فبعث الله النبيين مبشرين ومنذرين Mankind were one community and Allah SENT prophets as givers of glad tidings and warners. And: ولقد بعثنا في كل أمة رسولا Verily, We have SENT within every Ummah a messenger. Of course, this man will not be a prophet or messenger. However, he obviously will occupy a separate divine rank which will certainly be very similar in nature to both. One of the top Imams of the Ahl al-Sunnah from the senior Tabi’in, Ibn Sirrin (d. 110 H), indicated the status of this man in one of his brave pronouncements. 4. Imam al-Maruzi (d. 288 H) records: حدثنا ضمرة عن ابن شوذب عن محمد بن سيرين أنه ذكر فتنة تكون فقال إذا كان ذلك فاجلسوا في بيوتكم حتى تسمعوا على الناس بخير من أبي بكر وعمر رضي الله عنهما قيل يا أبا بكر خير من أبي بكر وعمر؟ قال قد كان يفضل على بعض الأنبياء. Dhamrah – Ibn Shawdhab: Muhammad b. Sirrin mentioned a sedition that would occur. Then he said, “When that occurs, sit in your houses until you hear from the people about the one who is superior to Abu Bakr and ‘Umar, may Allah be pleased with them both.” So, it was said, “O Abu Bakr, someone superior to Abu Bakr and ‘Umar?!” He replied, “He is even superior to some prophets.” Al-Hafiz (d. 852 H) says about the first narrator: ضمرة بن ربيعة الفلسطيني أبو عبد الله أصله دمشقي صدوق يهم قليلا Dhamrah b. Rubay’ah al-Filisṭini, Abu ‘Abd Allah, his origin was Damascus: Saduq (very truthful), hallucinates a little. Concerning the second narrator, he equally states: عبد الله بن شوذب الخراساني أبو عبد الرحمن سكن البصرة ثم الشام صدوق عابد ‘Abd Allah b. Shawdhab al-Khurasani, Abu ‘Abd al-Rahman, he lived in Basra, then Syria: Saduq (very truthful), a devout worshipper of Allah. So, the sanad is hasan. 5. Al-Maruzi has included the report under the heading “Way of Life of the Mahdi and His Justice and Length of His Time.” Meanwhile, here is another riwayah about this Mahdi, ‘(عليه السلام) from the same Abu Dawud: حدثنا سهل بن تمام بن بزيع ثنا عمران القطان عن قتادة عن أبي نضرة عن أبي سعيد الخدري قال قال رسول الله صلى الله عليه و سلم " المهدي مني أجلى الجبهة أقنى الأنف يملأ الأرض قسطا وعدلا كما ملئت جورا وظلما ويملك سبع سنين " Sahl b. Tammam b. Buzay’ – ‘Imran al-Qaṭṭan – Qatadah – Abu Nadhrah – Abu Sa’id al-Khudri: The Messenger of Allah, peace be upon him, said: “The Mahdi is from me, with a broad forehead, a curved nose. He will fill the earth with equity and justice just as it had been filled with oppression and injustice, and he will rule by kingdom for seven years.”15 Al-Albani says: حسن Hasan. Shaykh Ibn Taymiyyah (d. 728 H) also declares: الأحاديث التي يحتج بها على خروج المهدي أحاديث صحيحة The ahadith that are relied upon as hujjah (proof) for the coming out of the Mahdi are sahih ahadith. So, he will be “the Mahdi”, from the blood and flesh of the Messenger, and “will rule by kingdom”. He will be “sent” by Allah to reduce oppression and injustice on the earth to the barest minimum. He will rule the whole planet as a just, righteous and rightly guided royal khalifah, assisted by his Lord. 6. Interestingly, his personal name will be Muhammad, like that of our Prophet. Imam al-Tirmidhi (d. 279 H) documents: حدثنا عبيد بن أسباط بن محمد القرشي الكوفي قال حدثني أبي حدثنا سفيان الثوري عن عاصم بن بهدلة عن زر عن عبد الله قال قال رسول الله صلى الله عليه و سلم لا تذهب الدنيا حتى يملك العرب رجل من أهل بيتي يواطئ اسمه اسمي ‘Ubayd b. Asbaṭ b. Muhammad al-Qurashi al-Kufi – my father – Sufyan al-Thawri – ‘Asim b. Bahdalah18 – Zirr – ‘Abd Allah (b. Mas’ud): The Messenger of Allah, peace be upon him, said: “This world will not end until a man from my Ahl al-Bayt rules the Arabs by kingdom. His name will correspond with my name.” Al-Tirmidhi says: هذا حديث حسن صحيح This hadith is hasan sahih. And al-Albani agrees: حسن صحيح Hasan sahih. His government, obviously, will be that of the House of Muhammad, and he will bring the supreme glory to Islam all over the universe. He will achieve the impossible, with divine help, and will fulfill the dreams of all the prophets and messengers. 7. Meanwhile, there are certain quick points about the Mahdi that must not be overlooked. First, belief in his coming in an ‘aqidah of Islam, and has been so named by ‘ulama of the Ahl al-Sunnah too. For instance, al-Albani states: وما مثل هؤلاء إلا كمثل من ينكر عقيدة نزول عيسى عليه السلام في آخرالزمان التي تواتر ذكرها في الأحاديث الصحيحة، لأن بعض الدجاجلة ادعاها، مثل ميرزا غلام أحمد القادياني، وقد أنكرها بعضهم فعلا صراحة، كالشيخ شلتوت، وأكاد أقطع أن كل من أنكر عقيدة المهدي ينكرها أيضا These people are only like those who deny the ‘aqidah of the descent of ‘Isa, ‘(عليه السلام), at the end of Time - whose mention has reached the level of tawattur in sahih ahadith – simply because some impostors claim it, such as Mirza Ghulam Ahmad al-Qadiyani. Some of them, like Shaykh al-Shaltut, have explicitly denied it. Also, I am fairly certain that everyone who denies the ‘AQIDAH of the Mahdi also denies it too. This means that whoever does not believe in the descent of Prophet ‘Isa, ‘(عليه السلام), during the End Time or in the coming of the Mahdi and his mission and activities, has a defective iman (faith). Shaykh Ibn Baz (d. 1420 H) puts the matter forward in an even stronger manner: وقدصحت وتواترت هذه الأخبار عن رسول الله عليه الصلاة والسلام في نزول الممسيح ابن مريم من السمماء في آخر الزمان، ومن خروج يأجوج ومأجوج وخروج الدجال في آخر الزمان، ومن مجيء المهدي، كل هذا االأربعة ثابتة: المهدي في آخر الزمان يملأ الأرض قسطاً بعد أن ملئت جوراً، ونزول المسيح ابن مريم، وخروج الدجال في آخر الزمان، وخروج يأجوج ومأجوج، كل هذا ثابت بالأحاديث الصحيحة المتواترة عن رسول الله صلى الله عليه وسلم، فإنكارها كفر وضلال Sahih and mutawatir reports have been reported from the Messenger of Allah, peace be upon him, concerning the descent of the Masih Ibn Maryam from the sky during the End Time, and concerning the coming out of Yajuj and Majuj and the coming out of the Dajjal during the End Time, and concerning the arrival of the Mahdi. All these four are well-proved - the Mahdi during the End Time who will fill the earth with equity after it had been filled with oppression; the descent of the Masih Ibn Maryam; the coming out of the Dajjal during the End Time, and the coming out of Yajuj and Majuj – each of these is well proved through sahih, mutawatir ahadith from the Messenger of Allah, peace be upon him. THEREFORE, denial of them is kufr (disbelief and apostasy) and dhalal (heresy).23 8. We also read this Q&A by the same Shaykh: يوجد لدينا رجل ينكر المسيح الدجال والمهدي ونزول عيسى عليه السلام ويأجوج ومأجوج ولا يعتقد في شيء منها، ويدعي عدم صحة ما ورد في ذلك من أحاديث… وهو يصلي ويصوم ويأتي الفرائض. فما حكمه؟…. مثل هذا الرجل يكون كافراً (Question) There is a man with us who denies the Masih al-Dajjal, THE MAHDI, the descent of ‘Isa, ‘(عليه السلام), and Yajuj and Majuj, and does not believe any of it, and rejects the authenticity of the ahadith narrated about (all) that …. And he performs salat and fasts, and fulfils the obligatory duties (of Islam). So, what is his status?.... (Answer) Anyone like this man is a kafir. It is thus absolutely obligatory upon all Muslims to believe in the coming of Muhammad the Mahdi from the offspring and Ahl al-Bayt of the noble Rasul to overturn oppression and injustice in our world. Failure to uphold this belief may kick a Muslim out of Islam. Another point is that the supplication ‘(عليه السلام) (peace be upon him) is added after the name of the Mahdi too, like in the case of prophets and angels. Al-Albani again says about ‘Isa b. Maryam: فيأتم هو بالمهدي عليهما السلام He (‘Isa) himself will be led in salat by the Mahdi, ‘(عليه السلام) (peace be upon them both). And: كما فعل بعض الفرق قديما حين بادروا إلى إنكار القدر الإلهي إبطالا للجبر، وبعض العلماء في العصر الحاضر إلى إنكار عقيدة نزول عيسى وخروج المهدي عليهما السلام It is like how some sects did in the past when they denied the existence of divine destiny in order to invalidate the doctrine of fatalism, and how some contemporary ‘ulama deny the ‘aqidah of the descent of ‘Isa and the rise of al-Mahdi, ‘(عليه السلام). 9. Imam al-Mubarakfuri (d. 1282 H) submits too: قال الخطابي ويكون ذلك في زمن المهدي أو عيسى عليهما الصلاة والسلام أو كليهما Al-Khaṭṭabi (d. 388 H) said: “That will occur during the time of the Mahdi or ‘Isa, ‘alaihima al-salat wa al-salam (peace and blessings be upon them both), or during the time of both of them.”27 However, we have seen Sunni scholars who prefer to say radhiyallahu ‘anhu and other supplications instead. Lastly, one of the titles of the Mahdi is al-Muntazar (the Awaited). Imam al-Kattani (d. 1345 H) gives this heading in his book: خروج المهدي الموعود المنتظر الفاطمي. The coming out of the Promised Mahdi, the Awaited (al-Muntazar) al-Faṭimi (i.e. from the offspring of Faṭimah). 10. Al-Mubarakfuri also writes: وقال القاضي الشوكاني في الفتح الرباني الذي أمكن الوقوف عليه من الأحاديث الواردة في المهدي المنتظر خمسون حديثا Al-Qadhi al-Shawkani (d. 1250 H) said in al-Fath al-Rabbani: “What I have been able to study from the ahadith documented about the Awaited Mahdi (al-Mahdi al-Muntazar) are fifty ahadith.”29 The title of one of Dr. al-Bastawi’s books bears the appellation as well: المهدي المنتظر في ضوء الأحاديث والآثار الصحيحة وأقوال العلماء وآراء الفرق المختلفة The Awaited Mahdi (al-Mahdi al-Muntazar) in the Light of Sahih Ahadith and Athar and the Statements of the Scholars and the Views of Different Sects. In that same book, he mentions this book by Imam Ibn Hajar al-Haythami (d. 974 H): القول المختصر في علامات المهدي المنتظر A Concise Statement on the Signs of the Awaited Mahdi (al-Mahdi al-Muntazar). 11. He further cites a book by Shaykh Mur’i b. Yusuf al-Hanbali (d. 1033 H): فوائد الفكر في ظهور المهدي المنتظر The Benefits of Thinking about the Appearance of the Awaited Mahdi (al-Mahdi al-Muntazar). He gives also the title of a treatise by Shaykh ‘Abd al-Muhsin al-‘Abbad, whom he identifies as a former Vice Chancellor of the Islamic University of al-Madinah al-Munawwarah, published in the journal of the university of Dhu al-Qa’dah 1389 H, pp. 126-164: عقيدة أهل السنة والأثر في المهدي المنتظر The ‘Aqidah of the Ahl al-Sunnah wa al-Athar Concerning the Awaited Mahdi (al-Mahdi al-Muntazar). This again reminds that the issue of the Mahdi is a matter of ‘aqidah. https://www.al-islam.org/imam-al-mahdi-twelfth-khalifah-sahih-sunni-ahadith-toyib-olawuyi/1-awaited-mahdi (......Continued)
  4. “We have woken up (i.e. a time has reached) and there is no one who is more inimical (an enemy to us) than those who claim to love us”[1] - Imam al-Sadiq (a) Introduction The most serious challenge to the school of Ahl al-Bayt came from the Ghulat. This is because, unlike external enemies whose opposition to the Imams was apparent, the Ghulat were internal enemies whose opposition was hidden. The Ghulat claimed to be the true followers of the Imams and in possession of their ‘secret teaching’. They called for the recognition of the ‘esoteric’ status of the Imams which they considered to be the only means of acquiring salvation. This proved to be especially attractive to many among the gullible Shia who were otherwise sincere in their love towards the Ahl al-Bayt. We will have occasion to discuss the beliefs of the Ghulat in more detail, suffice it to say that a major component of the world-view of these ‘exaggerators’ was to deify the Imam in some way. How did the Imams react to the exaggerated beliefs concerning them? Keeping in mind how exemplary they were in their piety to Allah, how exceedingly committed they were to defending Islam against corruption which they saw as their foremost duty, and how earnest they were in their concern for guiding the Muslims, there can only be one answer to this question. How it must have affected them to find that there were ‘devils’[2] out there using them as figureheads to drive a message that was wholly antithetical to their own. Indeed making a mockery of all that they stood for! This article seeks to gather relevant evidence about the Imam’s reaction from an early work, the so-called Rijal al-Kashshi, accepted by all scholars to be an authoritative source of information on the ‘men’ i.e. companions around the Imams. The work is especially suited to our purposes since it provides intimate details as to the interaction between the Imams and their contemporaries who associated with them in some way (be it positive or negative). I have taken the liberty to arrange the reaction of the Imams as per the categories below ... Read On: https://shiiticstudies.com/2020/09/10/the-imams-against-the-ghulat/
  5. As-Salamu-Alaykum. I recently watched a video where some of my Sunni brothers criticised the Shia hadith tradition, and so I've come on here to ask a few questions. I am very fascinated by the topic of hadith, and particularly the Shia tradition. As I understand it, you do not view your Kutab al-Arba'ah the same way we view our Kutub al-Sittah (or more specifically Bukhari/Muslim as the four Sunnans can have quite a few weak hadith). I understand you perhaps view Kitab al-Kafi similarly to how we view the Sunan al-Kubra of Imam an-Nasa'i Rahimullah (not his Sunan al-Saghir which is included in Kutub al-Sittah) i.e. it has many authentic reports but may have quite a few weak reports too (and both books are a similar size etc.) Perhaps an even better comparison is Sunan al-Kubra of Imam Bayhaqi Rahimullah - which is around the same time period. Anyway, my question relates to verification of hadith and the exact method. As I am an English speaker, who doesn't know much arabic, I can't really go and open up your books of Rijal/Biographies etc. So I want to ask on here instead. Could someone demonstrate to me how a Shia Muhadith would go about verifying a Hadith? As in can you bring a Hadith from Kitab al-Kafi (let's say the first one), and walk me through the methodology use with regards to authenticating the chain etc. Also could someone tell me if it is true that Shia give more weight to the Matn than the Isnad? Are Nawasib reported (as in the Khawarij) rejected or are they allowed to report? If a Hadith goes against your theology, would you be able to reject it based on just the content of the Matn? Also how do you evaluate reporters of hadith - what makes them thiqah? I think the more detail you go into the better it will be. Please do not link videos - unless the content in them in 100% Sunni-friendly (no Sahabah cursing etc.). Thanks in advance!
  6. There has not appeared via authentic isnads, hadiths testifying to the virtues of any Companion like what has appeared testifying to the virtues of Ali b. Abi Talib. ~ Ahmad ibn Hanbal Sunni source; Ibn Abi Ya’la, Tabaqat al-hanabila, vol. 2, page 156. As narrated to us by Jabir ibn Abdullah, the Prophet ((صلى الله عليه وآله وسلم)) said; Ali b. Abi Talib is the earliest to embrace Islam in my community, the most knowledgeable of them, the most correct in his religion, the most virtuous in his certainty, the most prudent, generous and brave of heart, and he is the imam and caliph after me. Shia source; Shaykh al-Saduq, Amali al-saduq, p. 7. The same hadith can be found in many Sunni collections, even early ones such as the Musannaf of al-Sanani and the Musnad of ibn-Hanbal. However, with absence of the last section referring to Imam Ali (عليه السلام) as a Caliph and Imam. Other hadiths such as Ghadir Khumm, ruled by al-Tirmidhi and al-Hakim al-Naysaburi to be sahih (authentic), and the hadith of two weighty things (Quran and Ahlul Bayt) ruled by al-Hakim, Ibn Khuzayma, Muslim b. al-Hajjaj to be sahih (authentic). Among some, al-Naysaburi declared the hadith narrated from the Prophet ((صلى الله عليه وآله وسلم)) “O Fatima, Allah is angered when you are angered, Allah is pleased when you are pleased”, to be sahih (authentic). Many times Shia narrations were openly stolen and incorporated into the Sunni books by giving them different authorship. For example, Shaykh al-Saduq quoted (Amali, p. 6) Imam Muhammad al-Baqir (عليه السلام) that the Prophet ((صلى الله عليه وآله وسلم)) had said that the best of Allah’s (سُبْحَانَهُ وَ تَعَالَى) slaves are those “Who, when they seek perfection in their acts, hope for good tidings, seek forgiven when they do wrong, are thankful to Allah (سُبْحَانَهُ وَ تَعَالَى) when they give, persevere when they are tired, and forgive when they are angered.” The same hadith can be found in Hilyat al-awliya (volume 6, page 120) by Abu Nuy’am but through a very Sunni isnad. Shaykh al-Saduq died before Abu Nuy’am. Overall, at least 100 Shia narrators found themselves in the major Sunni “authentic” books. In rijal alshi'ah fii asaneed alsunnah we can find the names of 140 of them. al-Muraja’at lists 100 of them. For example, narrations from Adi ibn Thabit al-Kufi can be found in Sunan ibn Majah and other books. Ibn Ma`in has described him as a "Shi`a extremist," while Dar Qutni calls him "Rafidi, extremist, but also reliable." Al-Mas`udi says, "We have never seen anyone who is so outspoken in preaching his Shi`a views like `Adi ibn Thabit."
  7. Assalam o Alaykum dear members, I am new here. Could someone please guide me which of the following narrations are authentic and which are not. JazakumAllah Khaira ! الکافی، ج ۲، ص ۵۵۲، حدیث: ۶ 6- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي دَاوُدَ (?)عَنْ أَبِي حَمْزَةَ (?)عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّص فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي ذُو عِيَالٍ وَ عَلَيَّ دَيْنٌ وَ قَدِ اشْتَدَّتْ حَالِي فَعَلِّمْنِي دُعَاءً أَدْعُو اللَّهَ عَزَّ وَ جَلَّ بِهِ لِيَرْزُقَنِي مَا أَقْضِي بِهِ دَيْنِي وَ أَسْتَعِينُ بِهِعَلَى عِيَالِي فَقَالَ رَسُولُ اللَّهِ ص يَا عَبْدَ اللَّهِ تَوَضَّأْ وَ أَسْبِغْ وُضُوءَكَ ثُمَّ صَلِّ رَكْعَتَيْنِ تُتِمُّ الرُّكُوعَ وَ السُّجُودَ ثُمَّ قُلْ يَا مَاجِدُ يَا وَاحِدُ يَا كَرِيمُ يَا دَائِمُ *أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ نَبِيِّكَ نَبِيِّ الرَّحْمَةِ ص* *يَا مُحَمَّدُ يَا رَسُولَ اللَّهِ إِنِّي أَتَوَجَّهُ بِكَ إِلَى اللَّهِ رَبِّكَ وَ رَبِّي وَ رَبِّ كُلِّ شَيْ‏ءٍ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَسْأَلُكَ نَفْحَةً كَرِيمَةً مِنْ نَفَحَاتِكَوَ فَتْحاً يَسِيراً وَ رِزْقاً وَاسِعاً أَلُمُّ بِهِ شَعْثِي وَ أَقْضِي بِهِ دَيْنِي وَ أَسْتَعِينُ بِهِ عَلَى عِيَالِي.* الکافی، ج ۲، ص ۵۸۲، ۔۔ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع ابْتِدَاءً مِنْهُ يَا مُعَاوِيَةُ أَ مَا عَلِمْتَ أَنَّ رَجُلًا أَتَىأَمِيرَ الْمُؤْمِنِينَ ص فَشَكَا الْإِبْطَاءَ عَلَيْهِ فِي الْجَوَابِ فِي دُعَائِهِ فَقَالَ لَهُ أَيْنَ أَنْتَ عَنِ الدُّعَاءِ السَّرِيعِ الْإِجَابَةِ فَقَالَ لَهُ الرَّجُلُ مَا هُوَ قَالَ قُلِاللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الْعَظِيمِ الْأَعْظَمِ الْأَجَلِّ الْأَكْرَمِ الْمَخْزُونِ الْمَكْنُونِ النُّورِ الْحَقِّ الْبُرْهَانِ الْمُبِينِ الَّذِي هُوَ نُورٌ مَعَ نُورٍ وَ نُورٌ مِنْ نُورٍ وَنُورٌ فِي نُورٍ وَ نُورٌ عَلى‏ نُورٍ وَ نُورٌ فَوْقَ كُلِّ نُورٍ وَ نُورٌ يُضِي‏ءُ بِهِ كُلُّ ظُلْمَةٍ وَ يُكْسَرُ بِهِ كُلُّ شِدَّةٍ وَ كُلُّ شَيْطَانٍ مَرِيدٍ وَ كُلُّ جَبَّارٍ عَنِيدٍ لَا تَقِرُّ بِهِ أَرْضٌ «1» وَ لَا تَقُومُ بِهِ سَمَاءٌ وَ يَأْمَنُ بِهِ كُلُّ خَائِفٍ وَ يَبْطُلُ بِهِ سِحْرُ كُلِّ سَاحِرٍ وَ بَغْيُ كُلِّ بَاغٍ وَ حَسَدُ كُلِّ حَاسِدٍ وَ يَتَصَدَّعُ لِعَظَمَتِهِ الْبَرُّ وَ الْبَحْرُ وَ يَسْتَقِلُّ بِهِالْفُلْكُ حِينَ «2» يَتَكَلَّمُ بِهِ الْمَلَكُ فَلَا يَكُونُ لِلْمَوْجِ عَلَيْهِ سَبِيلٌ وَ هُو اسْمُكَ الْأَعْظَمُ الْأَعْظَمُ الْأَجَلُّ الْأَجَلُّ النُّورُ الْأَكْبَرُ الَّذِي سَمَّيْتَ بِهِ نَفْسَكَوَ اسْتَوَيْتَ بِهِ عَلَى عَرْشِكَ *وَ أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ وَ أَهْلِ بَيْتِهِ أَسْأَلُكَ بِكَ وَ بِهِمْ* أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا. الکافی، ج ۳، ص ۴۷۳۔ أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ نَبِيِّكَ نَبِيِّ الرَّحْمَةِ يَا مُحَمَّدُ يَا رَسُولَ اللَّهِ إِنِّي أَتَوَجَّهُ بِكَ إِلَى اللَّهِ رَبِّكَ وَ رَبِّ كُلِّ شَيْ‏ءٍ الکافی، ج ۳، ص ۴۷۸ وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ شُرَحْبِيلَ الْكِنْدِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا أَرَدْتَ أَمْراً تَسْأَلُهُ رَبَّكَ فَتَوَضَّأْوَ أَحْسِنِ الْوُضُوءَ ثُمَّ صَلِّ رَكْعَتَيْنِ وَ عَظِّمِ اللَّهَ وَ صَلِّ عَلَى النَّبِيِّ ص وَ قُلْ بَعْدَ التَّسْلِيمِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّكَ مَلِكٌ وَ أَنَّكَ عَلَى كُلِّ شَيْ‏ءٍقَدِيرٌ مُقْتَدِرٌ وَ بِأَنَّكَ مَا تَشَاءُ مِنْ أَمْرٍ يَكُونُ اللَّهُمَّ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ ص يَا مُحَمَّدُ يَا رَسُولَ اللَّهِ إِنِّي أَتَوَجَّهُ بِكَ إِلَى اللَّهِ رَبِّكَوَ رَبِّي لِيُنْجِحَ لِي طَلِبَتِي اللَّهُمَّ بِنَبِيِّكَ أَنْجِحْ لِي طَلِبَتِي بِمُحَمَّدٍ ثُمَّ سَلْ حَاجَتَك‏ کامل الزیارات، ص ۱۶۔ وَ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ نَبِيِّ الرَّحْمَةِ مُحَمَّدٍ ص يَا مُحَمَّدُ إِنِّي أَتَوَجَّهُ إِلَى اللَّهِ رَبِّي وَ رَبِّكَ بِكَ لِيَغْفِرَ لِي ذُنُوبِي‏ كامل الزيارات، النص، ص: 221 13- حَدَّثَنِي أَبِي رَحِمَهُ اللَّهُ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنِ الْحُسَيْنِ بْنِعَطِيَّةَ أَبِي نَابٍ بَيَّاعِ السَّابِرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَقُولُ مَنْ أَتَى قَبْرَ الْحُسَيْنِ ع كَتَبَ اللَّهُ لَهُ حِجَّةً وَ عُمْرَةً وَ [أَوْ] عُمْرَةً وَ حِجَّةًقَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا أَقُولُ إِذَا أَتَيْتُهُ- قَالَ تَقُولُ السَّلَامُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ السَّلَامُ عَلَيْكَ يَوْمَوُلِدْتَ وَ يَوْمَ تَمُوتُ وَ يَوْمَ تُبْعَثُ حَيّاً أَشْهَدُ أَنَّكَ حَيٌّ شَهِيدٌ تُرْزَقُ عِنْدَ رَبِّكَ وَ أَتَوَالَى وَلِيَّكَ وَ أَبْرَأُ مِنْ عَدُوِّكَ وَ أَشْهَدُ أَنَّ الَّذِينَ قَاتَلُوكَ وَ انْتَهَكُواحُرْمَتَكَ مَلْعُونُونَ عَلَى لِسَانِ النَّبِيِّ الْأُمِّيِّ وَ أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ الصَّلَاةَ وَ آتَيْتَ الزَّكَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ جَاهَدْتَفِي سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ أَسْأَلُ اللَّهَ وَلِيَّكَ وَ وَلِيَّنَا أَنْ‏ يَجْعَلَ تُحْفَتَنَا مِنْ زِيَارَتِكَ الصَّلَاةَ عَلَى نَبِيِّنَا وَ الْمَغْفِرَةَ لِذُنُوبِنَا اشْفَعْ لِي يَا ابْنَ رَسُولِ اللَّهِ عِنْدَ رَبِّكَ. طب الأئمة عليهم السلام، ص: 74 عَبْدُ اللَّهِ بْنُ مُوسَى الطَّبَرِيُّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ السِّنَانِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: شَكَا رَجُلٌ مِنْ إِخْوَانِنَا إِلَى‏ أَبِي عَبْدِ اللَّهِ ع شَكَاةَ أَهْلِهِ مِنَ النَّظْرَةِ وَ الْعَيْنِ وَ الْبَطْنِ وَ السُّرَّةِ وَ وَجَعِ الرَّأْسِ وَ الشَّقِيقَةِ وَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ لَا تَزَالُ سَاهِرَةً تُصْبِحُاللَّيْلَ أَجْمَعَ وَ أَنَا فِي جَهْدٍ مِنْ بُكَائِهَا وَ صُرَاخِهَا فَمُنَّ عَلَيْنَا وَ عَلَيْهَا بِعُوذَةٍ فَقَالَ الصَّادِقُ ع إِذَا صَلَّيْتَ الْفَرِيضَةَ فَابْسُطْ يَدَيْكَ جَمِيعاً إِلَى السَّمَاءِثُمَّ قُلْ بِخُشُوعٍ وَ اسْتِكَانَةٍ أَعُوذُ بِجَلَالِكَ وَ قُدْرَتِكَ وَ بَهَائِكَ وَ سُلْطَانِكَ مِمَّا أَجِدُ يَا غَوْثِي يَا اللَّهُ يَا غَوْثِي يَا رَسُولَ اللَّهِ يَا غَوْثِي يَا أَمِيرَ الْمُؤْمِنِينَ يَاغَوْثِي يَا فَاطِمَةُ بِنْتَ رَسُولِ اللَّهِ أَغِثْنِي أَغِثْنِي ثُمَّ امْسَحْ بِيَدِكَ الْيُمْنَى عَلَى هَامَتِكَ وَ تَقُولُ يَا مَنْ سَكَنَ لَهُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ سَكِّنْمَا بِي بِقُوَّتِكَ وَ قُدْرَتِكَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَكِّنْ مَا بِي.
  8. Why twelver shias consider ‘Praying is better than sleep’ (al-salaatu khayrun min al-nawm) a biddah? وما رواه هو أيضا عن أحمد بن الحسن عن الحسين عن فضالة عن العلا عن محمد بن مسلم عن أبي جعفر عليه السلام قال: كان أبي ينادي في بيته بالصلاة خير من النوم” Imam Abu Jaafar (Al-Baqir) said: ‘My father (Ali Ibn Al-Hussein, Al-Sajjad/Zayn Al-Abideen) used to call out from his house in prayer: ”Praying is better than sleep’ (al-salaatu khayrun min al-nawm)’. [Tahdhib vol.7, p.63 no. 15, Wasa’el Al-Shia v.22 S.651, Number 4. Hadith grading: Muwathaq/authentic] Note: Narration say from his house, so it can not be considered as taqqiyah, common shia excuse. فأما ما رواه محمد بن علي بن محبوب عن أحمد بن الحسن عن الحسين عن حماد بن عيسى عن شعيب بن يعقوب عن أبي بصير عن أبي عبدالله عليه السلام قال: النداء والتثويب في الاقامة من السنة” Imam Abu Abdallah (Al-Sadiq) said: ‘The calling and the Tathweeb in Iqamah is from the Sunnah.’ [Wasa’el Al-Shia vol.22, p.65 no.3 and in Tahtheeb Al-Ahkaam] Tathweeb stands for ‘al-salaatu khayrun min al-nawm'. Scholar Al-Hilli says Tathweeb is biddah Link. Which is contradiction to narrations above. والتثويب مكروه وهو قول: ” الصلاة خير من النوم ” ‘Al-Tathweeb is disliked (Makrooh) and it’s the saying: “as-salaatu khayrun min al-nawn”.’
  9. (salam) How authentic and sound are the narrations of our hadith compared to the 6 books of Sunnism (Bukhari muslim)? Our Sunni brethren argue that the hadith books that we refer to are a bunch of fabricated myths and stories. They say that the narrations are not very sound and that none of them root back to the prophet through a solid continuous chain of narrators. Do their scholars actually spend years to study our hadith like our scholars do in Hawza? I doubt that they do but how can this claim be refuted? I find this issue with hadith very hard to refute because I have limited knowledge on the basics of the science of Hadith (ilm al hadith) and the science of narrators(ilm al rejal). What do you guys think?
  10. who is your favorite prophet in the Quran (other than of course Muhammad may Allah's peace and blessings be upon him)? Then tell me why and how you take this prophet as an example among the many examples Allah gives us in the Quran
  11. Salaam aleikum I would like to know if the prophet (pbuh) actually announced all of his 12 successors by names? If he did, can I please have a shia authentic hadith mentioning this. The only hadith i can find which does this is from Yanabi Al muwaddah, but it appears to be very weak. Salaam Ali
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