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In the Name of God بسم الله

A Decisive Zaydi Refutation of Twelver Taqiyyah


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3 hours ago, Patient Warrior said:

Since we have traditions where prophet Muhammad (صلى الله عليه وآله وسلم)'s coming was foretold by previous prophets and thus Allah. We have lots of accounts of men who were patiently awaiting that glorious day and even tested the prophet hood when he was a child.

Salam Brother!

I was talking with reference to the claim that "it is incumbent on Imam (عليه السلام) to guide everyone"

So first of all, we know the fact that Prophet Muhammad (صلى الله عليه وآله وسلم) is the first & he is the last (of the Prophets). As the famous hadith says:

كنت نبيا و أدم بين الماء والطين

And the following too:

اول ما خلق الله نوري

We also know that Allah (سُبْحَانَهُ وَ تَعَالَى) has taken the covenant from every Prophet to help & support the seal of the Prophets (صلى الله عليه وآله وسلم). 

So Allah (سُبْحَانَهُ وَ تَعَالَى) infact foretold the coming of Messenger (صلى الله عليه وآله وسلم) but no one (exceptions are still there, but very little) knows him until he proclaimed his status. He stayed within that ignorant society without being recognized as Prophet for approximately 40 years. We also know that when he received the first wahi, he never rushed to people for proclaiming his status. Instead he waited for the divine command to descend and then we see دعوت ذوالعشيرة happened. 

So my brother, our belief is that the Holy Prophet (صلى الله عليه وآله وسلم) was a Prophet prior to his arrival, He was a Prophet since his birth and He still is a Prophet even after his departure from this world. And my intention was to show that Prophet (صلى الله عليه وآله وسلم) & Imams guides humanity by the command of Allah (سُبْحَانَهُ وَ تَعَالَى) and that they do not operate on their own will (i e., With the divine command).

I hope that I am now clear. 

Wassalam!!

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23 minutes ago, Zaidism said:

, if he does not guide the Shia in matters of Halal, and Haram, then your Imamah is pointless.

Yet another blow to your OP. 

You have now reduced the role of Imam from guiding "everyone" to guiding the "Shia" only. 

This statement has totally collapsed your so called "decisive refutation". :hahaha:

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11 hours ago, -Rejector- said:

Imam al-Sadiq (عليه السلام) says that if he had 17 loyal Shia, he would have gone and revolted against the state. But he had almost no true supporters. 

This is evidence for the Zaydi nature of al-Imam al-Sadiq (p), as opposed to the cowardly Taqiyyah image that is painted regarding him, as well as al-Imam Kadhim (p) in other instances within the Twelver corpus. For instance, the well known narration - unjustly - attributed to al-Imam al-Kadhim wherein he says to obey the Sultan, and give him ease. Here we see the rebelliousness of al-Imam al-Sadiq (p), and his zeal for the religion in enjoining good, and forbidding evil. Unlike how the Twelvers seek to depict, and slander al-Imam al-Sadiq as someone who quivers in the face of tyrants - God forbid - and one who conceals the religion, lies in matters which not only pertain to jurisprudence, but fundamental points of according, such as his Imam.

I ask, what even is the point of this nonsensical Taqiyyah? The Zaydi Imams did Jihad one Imam after the other, and they were persecuted in the lands. Why is it that our Fiqh crystallized better than yours, and why is it that you don't even have a unified methodology? Moreover, why is it that throughout history we see that even your Usul are not unified! You all need to wake up from your fantasies, and wishful thinking. It is also very tragic to see reverts who love Imam Ali, and the Ahl al-Bayt be deceived by this sect which claims to represent them, but is farthest from them! 

In the words of one of our Noble scholars al-Sayyid al-ʿAllāmah Yaḥyā b. al-Ḥusayn al-Ḥoūthī: As for the Shi’a, and those who are intended are the Imāmīyah. Their deviance from the Ahl al-Bayt, save the Twelve is apparent, and cannot be denied...  They do not mention anyone other than the Twelve [he intends that they do not rely on anyone from the noble men from the sons of al-Ḥasan, and al-Ḥusayn save their Twelve Imāms] in their works. They do not even look at their narrations, or history except for seldom mentioning their revolutions. As for the reliance on al-Bāqir, al-Ṣādiq, al-Riḍhā, and al-Kāẓim (upon them be peace) it is venturing to a mirage. This is because they only narrate from them through intermediaries from their Salaf (predecessors), and not a single one of them is from the sons of the Prophet (upon him and his Ahl al-Bayt be peace). In reality, their reliance is on Hishām b. al-Ḥakam, Hishām b. Sālim, al-Ṭāq, al-Ṭabrisī, al-Ṭūsī, al-Kulaynī, and al-Mufīd. They are the ark of Nuh (Noah) for them, they turn wherever they turn, and the sons of al-Ḥasan, and al-Ḥusayn are disregarded.

[al-Jawāb al-Kāshif lil-Ibtīlās ‘An Masā’il al-Afrīqī Ilyās, wā al-Jawāb al-Rāqī ‘An Masā’il al-ʿIrāqī, by al-Sayyid al-’Allāmah Yaḥyā b. al-Ḥusayn al-Ḥouthi].

You have two lines that claim your Imams, one line claims:

  1. The Imam conceals the religion
  2. The Imam does not inform his family, and the general body of Muslims regarding his Imamah
  3. When the Imam denies the attribution of points 1 & 2, it is considered Taqiyyah, and you ought to trust them.
  4. None of those attributing these matters to your 12 Imams are even related to them by blood, hence you have Imam al-Qasim (who is related to them by blood!) saying: 

    ''They are more knowledgeable of their Ahl al-Bayt than you! They know each other more than you, and you O Claimant who alleges falsehood, do you want us to accept your perjury without clear proof, and evidence and have us deem the Ahl al-Bayt of the Prophet (upon him and his Ahl al-Bayt be peace) as liars?!

    Is it not incumbent upon your companion to follow the Messenger of Allāh (upon him and his Ahl al-Bayt be peace), and follow in accordance with his actions?! If he was a Ḥujjah, as you claim. And Allāh (the Blessed, and Exalted) said: {Indeed, in the Messenger of Allāh you have an excellent example for whoever has hope in Allāh and the Last Day} [33:21].

    Is it not necessary for your companion to extend his admonishment to the Ahl al-Bayt of his Prophet, before the ʿAwām (laity)? As Allāh (the Exalted) ordered, by saying: {And warn ˹all, starting with˺ your closest relatives} [26:214]''.

The second line claims: 

  1. The Imam does not conceal the religion.
  2. The Imam openly declares his Imamah, and informs the Muslims, as well as his family.
  3. The Imam does not do Taqiyyah in matters which pertain to salvation, or that which relates to the Islamic nation. 
  4. Those making these claims are from the flesh, and blood of your own Twelve Imams! 

!مَا لَكُمْ كَيْفَ تَحْكُمُونَ

{What is [the matter] with you? How do you judge?} [al-Qalam: 36].

11 hours ago, -Rejector- said:

What about Mo'min Aal-Fir'aun? He concealed his beliefs in order to help Nabi Musa (عليه السلام). 

وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ
"Said a man of faith from Pharaoh’s clan, who concealed his faith..."
[40:28]

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا ۖ وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ
"Then Allah saved him from their evil schemes, while a terrible punishment besieged Pharaoh’s clan..."
[40:45]

Imam al-Sadiq (عليه السلام) says, 
"Taqiyya is God's shield, just as the the believer of Pharaoh's clan would be killed had he revealed his faith."
(Source: Tabrisi, Majma al-bayan, Vol. 8, P. 521)

Seriously, read the OP before responding. 

  • If they claim that their companion conceals in the same manner that the believer concealed. 

It is said to them: Do you not claim that your companion is a Ḥujjah? Is it for the believer to clarify what the Ḥujjaj have already clarified? It is fitting for the believer to conceal, and it is not fitting for the Ḥujjah to conceal! Moreover, the believer from the family of Pharaoh concealed his faith before Allāh made it apparent for the creation, after Allāh made it apparent for the creation it was not in his capacity to conceal faith after clarity, while also considering he was amongst idol worshipers, and the home of he who claims Lordship besides Allāh, and denies the Lord of the Worlds.

Whereas, your companion resides in the home of acknowledgement, knowledge, and attestation to the Prophet (upon him and his Ahl al-Bayt be peace). 

So, if they were ignorant toward that which pertains to religious rulings, and the Shari'ah, then it is not for anyone to conceal knowledge from its seeker after the clarification of the Prophets; a Ḥujjah is not a Ḥujjah until they show that they are so to the creation of Allāh, and did not make the religion of Allāh conflicting. 

If they claim that the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) concealed his faith when he first appeared. 

It is said to them: When did the Messenger of Allāh (upon him be peace) conceal his faith? Did not Allāh say to His Prophet: {O you covered up ˹in your clothes˺! [1] Arise and warn ˹all˺} [74:1-2]. And the Messenger of Allāh (upon him and his Ahl al-Bayt be peace) said while he was leaning on the Kaʿba, and the people at the time were ignorant, and polytheists, he said: {Say, ˹O Prophet,˺ “O humanity! I am Allāh’s Messenger to you all} [7:158]. 

He did not conceal his faith from anyone from his creation, he withstood tribulation, was afflicted for the cause of Allāh, and rose for His sake. He presented proofs for the creation of Allāh, and was patient over what befell him until he (upon him and his Ahl al-Bayt be peace) informed the listener, and the disobedient, the private, and the public, the black, and the white. In one instance they strike his legs, in another they stone him, and the people gathered secretly to plot for his killing, and his Ḥujjah was established over the creation. Therefore, if you claim the Imāms stand in the position of the Prophets, then it is incumbent upon them to withstand affliction, as did the Prophets.

A Ḥujjah cannot be anyone else besides one who calls to Allāh with foreknowledge, ascetic towards what is in your hands, knowledgeable regarding that which pertains to the Ḥalāl, and Ḥarām of Allāh. The most upright from the creation of Allāh, and the most insightful regarding His religion. The most kind towards the people, and the most supportive of His religion; the viceroy of Allāh on earth, detached from this world, and longing for the meeting of Allāh.

 

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@Abu Nur, @Cool Since everyone seems to desperately hold onto straws, and not address the kernel of the arguments being presented - which is understandable since these aren't typical Sunni defense, or Hasan Shimrani type arguments. Rather, they are the arguments of the family of the Prophet, I will be as explicit as one can be regarding this point. 

The Imam is obligated to guide everyone who seeks his guidance, unlike the Twelver narrative which says the Imam can hide himself, and not seek to guide nor guide those who are in his presence as was the case with the living Imams. For example, the narration where some Zaydis went to Imam al-Baqir (and we absolve Imam Baqir from doing this of course), and he told them he wasn't an Imam. This is unacceptable because the Imam is obligated to guide everyone who seeks his guidance. Now, if you want to open the door of knowledge of the unseen, and say he knows what is in their hearts therefore, he concealed the matter from them, it is answered already in the OP, as well as here: 

 

 

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14 minutes ago, Zaidism said:

The Imam is obligated to guide "everyone" who seeks his guidance

 

48 minutes ago, Zaidism said:

, if he does not guide the Shia in matters of Halal, and Haram, then your Imamah is pointless.

This is called game of words. Don't play with us @Zaidism

It is not incumbent on Prophet (صلى الله عليه وآله وسلم) or Imam (عليه السلام) to guide "everyone" whether the one comes to him or not, whether anyone seeks his guidance or not. 

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ

إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ

وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ

فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ 

Thls "fatawalla anhum hatta heen" is repeated in the same chapter onece again. Some people demanded the Prophet (صلى الله عليه وآله وسلم) to bring the punishment he (صلى الله عليه وآله وسلم) was warning with. 

أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ

فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ

وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ

وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ 

(37:171-179)

(And certainly Our word has already gone forth in respect of Our servants, the messengers: Most surely they shall be the assisted ones. And most surely Our host alone shall be the victorious ones.Therefore turn away from them till a time,) 

It is not even incumbent on Imam (عليه السلام) to guide his shias (if he don't deem it necessary or if there is a command from God to turn away from them and leave them for a while.) 

It is not incumbent on Imam (عليه السلام) to take out sword unlike what you believe about Imamate. 

يدعو لنفسه بالإمامة ويخرج بالسيف

An Imam is the one who acts according to the will of Allah (سُبْحَانَهُ وَ تَعَالَى), he wills only that which Allah (سُبْحَانَهُ وَ تَعَالَى) wills. 

وما تشاؤن الا ان يشاء الله

And you can get the example of this from the story of Musa (عليه السلام) & Khizr (عليه السلام):

فَأَرَدْتُ أَنْ أَعِيبَهَا 

(I wished that I should damage it)

فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا

(So we desired that their Lord might give them in his place)

فَأَرَادَ رَبُّكَ

(so your Lord desired)

And after this he said: ۚ

وَمَا فَعَلْتُهُ عَنْ أَمْرِي

(and I did it not upon my own command)

 

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On 6/20/2022 at 11:03 PM, Muslim2010 said:

I await the hadith of the prophet (صلى الله عليه وآله وسلم) or any of the first three imams including Imam Ali (عليه السلام). Imam Hassan (عليه السلام) or Imam Hussain (عليه السلام) for the authenticity of pseudo / false claimant as imam ( al-Imām al-Qāsim b. ʾIbrāhīm ) who is actually a people chosen leader like first three Sunni caliphs,  before i can spend a few seconds to go through the longest nonsense misquotedly presented as so called Refutations and attributed to the mentioned false / pseodu imam.

wasalam

قُلْ هَاتُوا۟ بُرْهَنَكُمْ إِن كُنتُمْ صَدِقِينَ

Say, "Show me your evidence, if you are truthful." (27:64)

The claims of Zadiya are just mere conjectures to suit their own faulty methodology of so called false / pseudo  imams chosen by the people like sunni caliphs.  :blabla:

wasalam

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On 6/22/2022 at 3:09 PM, Zaidism said:

The case with the Mahdi is he does not guide anyone, those who seek him are not guided, 

Explain this. If you are disrespecting the 12th Imam, may Allah hasten his reappearance, then a warning will be issued. 

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On 6/23/2022 at 1:36 PM, Zaidism said:

as well as al-Imam Kadhim (p) in other instances within the Twelver corpus. For instance, the well known narration - unjustly - attributed to al-Imam al-Kadhim wherein he says to obey the Sultan, and give him ease.

Salam this is clearly an insult to Imam Kadhim (عليه السلام) by you by misinterpretation a narration in opposition to clear narrations from him about not obeying any unjust ruler which it has been proven in story of Safwan Jammal which in opposition to your misinterpretation Imam Musa Kadhim (عليه السلام) narration about practicing Taqiyya in facing with bloodthirsty & brutal ruler especially cursed Harun al Rashid which your misinterpretation is against narration from Prophet Muhammad (pbu) which you have insulted to both of prophet Muhammad (pbu) & Imam Musa Kadhim(عليه السلام) by your censoring & misinterpretation in similar fashion of Wahabists & Salafis which you have previously in other threads you have denied Imamate of Imam Kadhim(عليه السلام) through censoring & misinterpretation of narration in similar fashion of Salafists & Wahabists.

And in the same document, the Messenger of Allah (may God bless him and and his progeny and grant them  peace) said: The jurists are the trustees of the prophets until  that they have not sold themselves to world[ly matters] , they have said what is world[ly matters] he said  following Sultan which when they have done it fear from them on your religion(refrain  from them for preserving your faith.)

Bihar al-Anwar , V72 , p 380

Examples of such scholars were those whom Harun, at the time of the martyrdom of the Imam [Kadhim] (عليه السلام), asked them to testify to the natural death of the Imam [Kadhim] (عليه السلام) and used their image [status] to fool the people.

https://makarem.ir/main.aspx?typeinfo=43&lid=0&catid=27859&mid=414752

https://hadith.inoor.ir/fa/hadith/266503/translate

Quote

وَ بِهَذَا اَلْإِسْنَادِ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ : اَلْفُقَهَاءُ أُمَنَاءُ اَلرُّسُلِ مَا لَمْ يَدْخُلُوا فِي اَلدُّنْيَا قِيلَ يَا رَسُولَ اَللَّهِ فَمَا دُخُولُهُمْ فِي اَلدُّنْيَا قَالَ اِتِّبَاعُ اَلسُّلْطَانِ فَإِذَا فَعَلُوا ذَلِكَ فَاحْذَرُوهُمْ عَلَى أَدْيَانِكُمْ

 بحار الأنوار الجامعة لدرر أخبار الأئمة الأطهار علیهم السلام  ,  جلد۷۲  ,  صفحه۳۸۰   

And in the same document, the Messenger of Allah (may God bless him and and his progeny and grant them  peace) said: The jurists are the trustees of the prophets until  that they have not sold themselves to world[ly matters] , they have said what is world[ly matters] he said   following Sultan which when they have done it fear from them on your religion(refrain  from them for preserving your faith.)

Bihar al-Anwar , V72 , p 380

https://hadith.inoor.ir/fa/hadith/266503/translate

When Musa b. Ja'far (a) was martyred, his corpse was put on Baghdad's bridge at the order of al-Sindi b. Shahik and it was announced that Musa b. Ja'far died of natural causes.

Hamd Allah al-Mustawfi has attributed to the Shi'as the belief that Musa b. Ja'far (a) was martyred by hot lead poured in his throat, but he cited no sources for his claim.]

Two reasons have been mentioned for why the Imam's (a) corpse was exhibited in a public place: one of them was to show that the Imam (a) died of natural causes, and the other was to refute the view of those people who believed in the Mahdawiyya of Imam al-Kazim (a).

Quote

Martyrdom

Imam al-Kazim (a) spent the last days of his life in al-Sindi b. Shahik's prison. According to al-Shaykh al-Mufid, al-Sindi poisoned the Imam (a) at the command of Harun al-Rashid, and three days later, the Imam (a) was martyred.[100] His martyrdom occurred on Rajab 25, 183 (September 1, 799).[101] There are other views about the time and the place of Imam al-Kazim's (a) martyrdom as well.[102]

290px-The_Holy_Shrine_of_al-Kazimayn.jpg
 
An old photo of the Holy Shrine of al-Kazimayn (a). The photo is taken by British Air Force in 1335/1917 during World War I.

When Musa b. Ja'far (a) was martyred, his corpse was put on Baghdad's bridge at the order of al-Sindi b. Shahik and it was announced that Musa b. Ja'far died of natural causes.[103] There are different accounts of how he was martyred. The majority of historiographers believe that he was poisoned by Yahya b. Khalid and al-Sindi b. Shahik.[104] According to another account, the Imam (a) was suffocated by being folded in a carpet.[105] Hamd Allah al-Mustawfi has attributed to the Shi'as the belief that Musa b. Ja'far (a) was martyred by hot lead poured in his throat, but he cited no sources for his claim.[106]

Two reasons have been mentioned for why the Imam's (a) corpse was exhibited in a public place: one of them was to show that the Imam (a) died of natural causes, and the other was to refute the view of those people who believed in the Mahdawiyya of Imam al-Kazim (a).[107]

Musa b. Ja'far's (a) corpse was buried in the Shuniziyya area in the family mausoleum of al-Mansur, known as the graves of the Quraysh.[108] It is said that the Abbasids buried the Imam's (a) corpse there so that the Shi'as could not congregate in his burial place.[109] His burial place is known as the Shrine of al-Kazimayn.

https://en.wikishia.net/view/Imam_Musa_b._Ja'far_al-Kazim_(a)

On 6/23/2022 at 1:36 PM, Zaidism said:

cowardly Taqiyyah image that is painted regarding him, as well as al-Imam Kadhim (p)

According to a hadith, when he was summoned by Harun, he said: "I will go to Harun because it is an obligation to practice taqiyya with respect to the ruler". He also accepted Harun's gifts for the marriages of Al Abi Talib in order to preserve their generation.[82] He even wrote a letter to 'Ali b. Yaqtin and asked him to perform the wudu' in the way it is performed by Sunni Muslims in order not to fall in danger.[83]

Quote

Imam al-Kazim (a) always asked his companions not to cooperate with the Abbasids. For example, he forbade Safwan al-Jammal from renting his camels to Harun.[79] However, he permitted his companion, 'Ali b. Yaqtin, who was the minister of Harun al-Rashid's, to stay in the palace and serve the Shi'as.[80]

However, there is no report about any explicit opposition by Musa b. Ja'far (a) to the Abbasid government. He practiced taqiyya (dissimulation) and recommended the Shi'as to observe it. For example, the Imam (a) wrote a letter to Khayzaran, the mother of al-Hadi al-'Abbasi, to console her about al-Hadi's death.[81] According to a hadith, when he was summoned by Harun, he said: "I will go to Harun because it is an obligation to practice taqiyya with respect to the ruler". He also accepted Harun's gifts for the marriages of Al Abi Talib in order to preserve their generation.[82] He even wrote a letter to 'Ali b. Yaqtin and asked him to perform the wudu' in the way it is performed by Sunni Muslims in order not to fall in danger.[83]

According to some sources, Imam al-Kazim (a) emphasized the illegitimacy of the Abbasid caliphs in different ways, such as having debates and refusing to cooperate with them and thus he tried to undermine people's trust in them

Quote

Political Conduct

According to some sources, Imam al-Kazim (a) emphasized the illegitimacy of the Abbasid caliphs in different ways, such as having debates and refusing to cooperate with them and thus he tried to undermine people's trust in them.[75] The following are cases of his attempts to question the legitimacy of the Abbasids:

In some cases in which the Abbasid caliphs tried to legitimize their government by their relation to the Prophet (s) by blood, Imam al-Kazim (a) tried to show that he was closer to the Prophet (s) than the Abbasids. For example, in a dialogue with Harun al-'Abbasi, Imam al-Kazim (a) appealed to Quranic verses, such as the al-Mubahala Verse, to show that his lineage goes back to the Prophet (s) through his great-grandmother, Fatima al-Zahra (a).[76]

When al-Mahdi al-'Abbasi began to return suspicious or usurped property to their owners, Imam al-Kazim (a) asked him to return the Fadak to him.[77] When al-Mahdi asked him to determine the limits of the Fadak, the Imam (a) gave him the limits equal to those of the Abbasid government.[78]

 

https://en.wikishia.net/view/Imam_Musa_b._Ja'far_al-Kazim_(a)

Safwan Jammal bin Mahram Kufi was a very pious companion of Imam Jafar as-Sadiq ((عليه السلام).) and Imam Musa al-Kadhim ((عليه السلام).). He used to earn his livelihood by hiring out camels. He owned a large number of camels.


He says that one day Imam Musa al-Kadhim ((عليه السلام).) said to him, "Safwan every action of yours is meritorious except one."
"May I be sacrificed for you, what action is that?" He said, "You hire your camels to Harun al-Rashid (l.a.)"

Imam ((عليه السلام).) said, "One who wishes them to remain alive is like them and one who is connected with them will go to Hell." (Wasail ul-Shia)

Imam Jafar as-Sadiq ((عليه السلام).) says: "One who likes the oppressors to continue (to live) likes the disobedience to Allah (to continue) on this earth." (Wasail ul-Shia)

Wishing for the life of an oppressor even for a moment is the same as being inclined towards him.

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He says that one day Imam Musa al-Kadhim ((عليه السلام).) said to him, "Safwan every action of yours is meritorious except one."
"May I be sacrificed for you, what action is that?" He said, "You hire your camels to Harun al-Rashid (l.a.)"
He said, "I dont give my camels for hunting or games but he takes them when he goes for Hajj and I do not serve him myself, I order my servants to accompany them on the journey."
Imam ((عليه السلام).) asked, "Do they pay you in advance or after their return?"
"After they return", he replied, "Dont you carry the hope that they return safe and sound from their journey so that you receive your payment?"
"Yes."
Imam ((عليه السلام).) said, "One who wishes them to remain alive is like them and one who is connected with them will go to Hell." (Wasail ul-Shia)
Safwan says that when he heard this he sold away all his camels. When Harun heard of this he summoned him and asked the reason for it. He said, "I have become old and weak and am unable to take care of the camels, even my slaves are not capable of maintaining them properly."
Har?n said, "It is not so! I know who has persuaded you to do this. You have done this on the direction Musa Ibn Jafar ((عليه السلام).)."
"What do I have to do with Musa Ibn Jafar?" said Safwan but Har?n was not satisfied and said that if he had not had good relations with Safwan he would have got him killed.
Imam Jafar as-Sadiq ((عليه السلام).) says: "One who likes the oppressors to continue (to live) likes the disobedience to Allah (to continue) on this earth." (Wasail ul-Shia)
While explaining the Quranic verse, "... and do not incline to those who are unjust, lest the fire may touch you." (Surah H?d 11:113)
Imam ((عليه السلام).) says, "If a person comes to a ruler and wishes for him to live if only for as long as it would take for him to put his hand inside his money bag and give some amount."
Wishing for the life of an oppressor even for a moment is the same as being inclined towards him.


Sayyid Abdul Husein Dastghaib


Imam reza network

https://www.pasokh.org/en/Article/View/2000713/Imam-Musa-alKazim-(AS)-Commands-Safwan-Jammal

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On 6/23/2022 at 1:36 PM, Zaidism said:

In the words of one of our Noble scholars al-Sayyid al-ʿAllāmah Yaḥyā b. al-Ḥusayn al-Ḥoūthī: As for the Shi’a, and those who are intended are the Imāmīyah. Their deviance from the Ahl al-Bayt, save the Twelve is apparent, and cannot be denied...  They do not mention anyone other than the Twelve [he intends that they do not rely on anyone from the noble men from the sons of al-Ḥasan, and al-Ḥusayn save their Twelve Imāms] in their works. They do not even look at their narrations, or history except for seldom mentioning their revolutions. As for the reliance on al-Bāqir, al-Ṣādiq, al-Riḍhā, and al-Kāẓim (upon them be peace) it is venturing to a mirage. This is because they only narrate from them through intermediaries from their Salaf (predecessors), and not a single one of them is from the sons of the Prophet (upon him and his Ahl al-Bayt be peace). In reality, their reliance is on Hishām b. al-Ḥakam, Hishām b. Sālim, al-Ṭāq, al-Ṭabrisī, al-Ṭūsī, al-Kulaynī, and al-Mufīd. They are the ark of Nuh (Noah) for them, they turn wherever they turn, and the sons of al-Ḥasan, and al-Ḥusayn are disregarded.

[al-Jawāb al-Kāshif lil-Ibtīlās ‘An Masā’il al-Afrīqī Ilyās, wā al-Jawāb al-Rāqī ‘An Masā’il al-ʿIrāqī, by al-Sayyid al-’Allāmah Yaḥyā b. al-Ḥusayn al-Ḥouthi].

 

Salam this book book "[al-Jawāb al-Kāshif lil-Ibtīlās ‘An Masā’il al-Afrīqī Ilyās, wā al-Jawāb al-Rāqī ‘An Masā’il al-ʿIrāqī, by al-Sayyid al-’Allāmah Yaḥyā b. al-Ḥusayn al-Ḥouthi] doesn't belong to Allāmah Yaḥyā b. al-Ḥusayn al-Ḥouthi which also in similar fashion this nonsense in wahabi style statement doesn't belong to him  which you have just put your delusion in his mouth .

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الجواب الراقي على مسائل العراقي ويليه الجواب الكاشف للإلتباس على مسائل الأفريقي إلياس 

مؤلف: كاتب غير محدد

writer of this book is unknown "مؤلف:    كاتب غير محدد" 

https://www.noor-book.com/كتاب-الجواب-الراقي-علي-مسائل-العراقي-ويليه-الجواب-الكاشف-للالتباس-علي-مسائل-الافريقي-الياس-pdf

only book which has been accustomed to "Yaḥyá ibn al-Ḥusayn Nāṭiq bi-al-Ḥaqq" is about refutation of Mutazilah 

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only book of Allāmah Hasan  b. al-Ḥusayn al-Ḥouthi is "التعلیق الوافي في تخریج أحادیث الشافي " is in field of philosophy & related sciences to it .

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التعلیق الوافي في تخریج أحادیث الشافي

https://ketabpedia.com/تحميل/التعلیق-الوافي-في-تخریج-أحادیث-الشافي/

https://ketabpedia.com/تحميل/التعلیق-الوافي-في-تخریج-أحادیث-الشافي-2/

Allāmah Hussain  b. al-Ḥasan al-Ḥouthi

السَّيِّد الْحُسَيْن بن الْحسن الحوثى

He was an Imam in grammar, morphology, and eloquence, participating in all other sciences, a poet, an author, a memorizer, an intelligent person who did not learn anything except that he memorized it which he has not decreased or added anything to what is in the Book.

His memory  has been endorsed by some of the wise men, ,which after period of time   he has paralyzed and forget everything.

That was a period of time and he has  forgotten everything, even the names of his family and brothers and the belongings of his house, and he has had a good organization in inflection , and he has been excelent in Special arrangements and order he died in year of 1150 AH Allah forgives him &Us & beleivers Ameen

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السَّيِّد الْحُسَيْن بن الْحسن الحوثى

السَّيِّد الْعَلامَة التقى الْحُسَيْن بن الْحسن بن مُحَمَّد بن الْحُسَيْن الحوثى الحسينى الصنعانى مولده سنة 1104 وَأخذ عَن السَّيِّد مُحَمَّد بن اسحق بن المهدى وَالسَّيِّد عبد الله بن على الْوَزير وَغَيرهمَا وَكَانَ اماما فِي النَّحْو وَالصرْف وَالْبَيَان مشاركا فِي سَائِر الْعُلُوم شَاعِرًا أديبا حَافِظًا ذكيا لَا يطلع على شئ الا حفظه وَكَانَ يملى من حفظه حَال الدَّرْس فَلَا ينقص أَو يزِيد على مافي الْكتاب شَيْئا وَذكر حفظه لبَعض الْحُكَمَاء فَقَالَ هَذَا السَّيِّد لَا بُد أَن يفلج وينسى كل شئ فَلبث بعد ذَلِك مُدَّة ونسى كل شئ حَتَّى أَسمَاء أَهله وَإِخْوَته وأمتعة بَيته ونظم الشافية فِي التصريف نظما حسنا وَكَانَ لَهُ شغلة بنظم الْفَوَائِد وَالْقَوَاعِد وَمَات فِي سنة 1150 خمسين وَمِائَة وَألف رَحمَه الله تَعَالَى وإيانا وَالْمُؤمنِينَ آمين

https://ar.lib.eshia.ir/40280/2/81

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