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    "I swear by God that knowledge of the first things and the last things has been bestowed on us." On hearing this utterance of the Imam, one of his companions asked him whether he had knowledge of the unseen. He answered: "Woe upon you that you find it necessary to ask such a question. We are fully informed of each drop of sperm in the loins of men and the wombs of women. Woe upon you; open your eyes, and let your hearts perceive the truth! We are God's proof, dwelling among His creation, but only the believer whose faith is as firm as the mountains of Tihamah has the ability to perceive this truth. I swear by God that if I wished I could inform you how many pebbles exist in the world, even though their number is constantly growing, by night and by day. I swear by God that after me you will rise up in enmity against each other until one group among you destroys the other."

    al-Majlisi, Bihar al-anwar, Vol. XXVI, p. 27.
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    mam Ja'far al-Sadiq, peace be upon him, reported the Commander of the Faithful, 'Ali, peace be upon hmm, to have said: "God bestowed upon me nine distinguishing qualities that He gave to none other save the Prophet: He opened up for me channels of knowledge permitting me to know when every death occurs, when disasters descend, what are men's genealogies, and the decisive speech (that separates truth from falsehood); He permitted me to hook upon the world of the unseen, so that past and future events were unfolded before me; He perfected religion for mankind, completed His blessing for them, and accepted Islam for them as religion for them by appointing me as the holder of divine authority. and He instructed Muhammad, peace and blessings be upon him and his family, to inform the people of all that. These are God's gifts to me, so may praise be given to Him alone."

    Bihar al-anwar, Vol. XXVI, p. 141.
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    (Original post by AlifunArnab)
    "x.
    (Original post by AlifunArnab)
    x.
    Great to see the gradings given?. This is also a complex topic, and i will deal with it after having given everyone else their due replies.


    Eitherway, some Authentic narrations:



    In a Sahih Narration, in Amali Sheikh Mufeed, Yahya b. Abdullah b. al-Hasan and I were with Abul Hasan (Imam Ridha a.s), peace be upon him, and Yahya asked him:

    “May I be your ransom, they think that you have the knowledge of the unseen (Ilmul Ghaib).” He said: “Glory be to Allah! Place your hand over my head. For, By Allah, there does not remain a hair on my head and on my body except that it stood up (Goosebumps). Then he said: “No, By Allah, it is nothing but what we have inherited from the Prophet (peace be upon him and his progeny).”






    In another Sahih narration in Rijal kashi,

    it is narrated from Ibn Abi Umair, from shu’aib, from Abi Baseer, who said: I said to Abi Abdullah (Imam Sadiq a.s) “Indeed they claim!!!” Imams (as) asked: “And what do they claim?” I said “They claim that you know the (number of the) drops of the rain, and the number of stars and (the number of) leaves on trees, and the weight of what is in the seas and number of (the particles in the) sand. So the Imam (as) raised his hand towards the sky and said: “Subhanallah! Subhanalla! No one knows all this except for Allah (swt)




    https://shiareformist.wordpress.com/...-ilm-al-ghayb/
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    1. In his book, Kamal ud Deen, Sheikh Saduq says, on page 109 and 112
    “And whoever professes that “the occurrences become apparent to Allah (swt), through consideration and gained knowledge”, then such a person is a disbeliever (kafir) in Allah (swt). And what was other than this, then it is the belief of the Mughiriah sect, and anyone who attributes the knowledge of unseen (ghaib) to the Imams (as), then that is an act of disbelief (Kufr) in Allah (swt) and a departure from Islam according to us.” (Kamal ud Deen, Saduq, Pg 109)
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    3. In his book “Al Awail al Maqalaat”, Sheikh Mufeed writes“As for saying that the Imams know ghaib, so it is an extremely evil and corrupt belief….”Pic Reference: Al Awail al Maqalaat, Sheikh Mufeed, Pg 67
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    Shaikh Tusi wrote in his book Talkhis al Shafi (Volume 1 page 252):“…We do not consider it necessary for the Imam to have any knowledge of things which is not directly related to Islamic laws….”Pic Reference: Talkhis al shafi, Sheikh Toosi, Pg 252
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    (Original post by Tawheed)
    Great to see the gradings given?. This is also a complex topic, and i will deal with it after having given everyone else their due replies.
    My question would be regarding the authenticity of those narrations.

    Is al-Islam.org not a reliable Shi'i website?
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    In Majma ul Bayan, which is one of the most popular Shia Tafseer of Quran, Allama Tabarsi writes for the commentary of this verse

    (Surah al Hud Verse 123) “And for Allah is the knowledge of ghaib of the skies and the earth”

    "We do not know of any Shia scholar who permits attributing the knowledge of ghaib to any of the makhlooq (creatures) for the only one who is worthy of being characterized by such an attribute is the one who possesses all knowledge without acquisition. And this is true only for Allah whose knowledge is eternal and He knows everything by Himself (without acquiring it from any source). None is a partner of Him in this attribute and whoever believes that anyone other than Allah knows ghaib then he is outside the fold of Islam. Now as for what has been narrated by the Shias and non Shias among the ahadith of Imam Ali where he mentions some events which would take place in the future, so all that knowledge is what he inherited from the Prophet who in turn was informed by Allah (about some limited future events). So those ahadith do not at all mean that the Imams have knowledge of ghaib.”

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    (Original post by AlifunArnab)
    My question would be regarding the authenticity of those narrations.

    Is al-Islam.org not a reliable Shi'i website?
    Absolutely not in the way you infer. Al Islam is only an enormous library of books. I myself reject a number of things i see there, as i do not agree with the author at hand, or part of what has been written.

    Eitherway, if a hadith discussed Ghayb , there may be a context, and a further explanation to it, and an indepth discussion one must pursue.

    Furthermore, if you're quoting Bihar, it's necessary to give us the grading of that hadith wherever you found it.

    Now take some time if you can, and read what i have posted.
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    (Original post by AlifunArnab)
    My question would be regarding the authenticity of those narrations.
    Is al-Islam.org not a reliable Shi'i website?
    It is my Aqeedah that the knowledge of Ali ibn Abi Talib a.s was what he inherited from Muhammed s.a.w. The knowledge Muhammed s.a.w had of the unseen was save what Allah azwj decided to tell him. Only Allah azwj has complete knowledge of the unseen, and those servants, those mortal slaves, he favours above others, only have glimpses Allah azwj chooses to give to them, like our beloved Prophet Muhammed s.a.w

    Anyone who claims the Imams a.s had complete knowledge of the unseen has commited Kufr.

    Like Khidr a.s, who knew future events that Even Musa pbuh did not know, it was only save the favour of Allah azwk that he was able to even out do an ulul-azm prophet s.a.w in that regard.

    The limited knowledge a mortal has, even of the unseen is not their own, nor is it complete knowledge of the unseen. It is save what Allah azwj bestows, a vey finite and limited ammount. Such was given to Muhammed s.a.w.

    Allah azwj's knowledge is infinite, and so even a finite knowledge a human can have, like Muhammed s.a.w is not even comparable to the infinite knowledge of Allah azwj.
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    (Original post by Tawheed)

    Anyone who claims the Imams a.s had complete knowledge of the unseen has commited Kufr.

    Ok, glad we can agree on that.

    Regarding the narration collection of Bihar, which books deal with its authenticity?
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    (Original post by AlifunArnab)
    Ok, glad we can agree on that.

    Regarding the narration collection of Bihar, which books deal with its authenticity?
    Bihar is an enormous book, of enormous volume. I believe there are dozens and dozens of volumes of it. It was itself written in the 1600's, and it's huge. I don't know personally of any book that deals with its' authenticity in entirity.

    In terms of the number of unauthentic ahadith it contains, it perhaps contains the most unauthentic ahadith of all our books, or is up there in that bracket.

    Al Kafi , which was compiled 70 or so years after Bukhari was compiled, is one of our key books. But i warn you, it is not as simple as finding something quote worthy, without properly looking at the aqeedah , the debate, the commentary, and the discussion on it.

    The danger of doing that is giving layman the chance to take quote worthy ahadith and commit takfir left - right and centre. I say we leave the issue altogether. I don't know of any shia in person who believes the imams a.s had complete ilm al ghayb. I don't know of any shia who believes any of the imams a.s had more knowledge than Muhammed s.a.w.
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    The imams asws ate, slept, used the toilet, bathed, had sweat, had to shower, felt grief, sorrow, pain, love, sadness. Had marital relations. The same applies to Muhammed s.a.w.

    When i say 'infallible', i do not mean infallible like Allah azwj.

    I mean, Allah azwj chose certian souls to make Prophets, Imams, etc, he knows best where to place his leadership, and it is these souls who see sin as it truly is, so it is not like they can't sin, rather, they see sin as it truly is and won't sin.

    The same way as you and i won't run out naked onto the street, for we see the true reality as it is, Allah azwj, i believe has blessed those he has chosen with the ability to truly see sin for what it is.

    This is necessary in their mission on earth, where there is shariah, and where it is incumbent on them to guide people to Tawheed, and with regards to the Imams as, to the Sunnah of Muhammed s.a.w and nothing more or less than the Sunnah and Tawheed as well as the key tennents of Islam.
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    Is reciting Dua Kumayl every Thursday in a group an innovation?

    Time: A specific day
    Frequency: Weekly
    Nature: Often in groups being recited together

    I would like to know because this is what the Ahlul Bayt Society at my university did, and also what another Shia friend of mine does at their masjid... given the time, frequency and nature, does this specific way of reciting Dua Kumayl constitute an innovation?
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    (Original post by Zamestaneh)
    Is reciting Dua Kumayl every Thursday in a group an innovation?

    Time: A specific day
    Frequency: Weekly
    Nature: Often in groups being recited together

    I would like to know because this is what the Ahlul Bayt Society at my university did, and also what another Shia friend of mine does at their masjid... given the time, frequency and nature, does this specific way of reciting Dua Kumayl constitute an innovation?
    I'll ask for you. I personaly don't have any idea about this (if it is bidah or not), or what the contexual ruling is,etc. I personally recite the Dua as and when. During Ramadhan, we recited the translation at 3am at mosque, and it wasn't on a thursday.

    Although, you are right, it is recited every single thursday.
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    (Original post by Tawheed)
    I'll ask for you. I personaly don't have any idea about this (if it is bidah or not), or what the contexual ruling is,etc. I personally recite the Dua as and when. During Ramadhan, we recited the translation at 3am at mosque, and it wasn't on a thursday.

    Although, you are right, it is recited every single thursday.
    JazakAllahu Khair

    The dua in itself is beautiful, but I am cautious of the organised nature in which I have seen it recited, thus my question
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    (Original post by Tawheed)
    Following our previous discussion on the Incident between Ali ibn Abi Talib a.s, and Uthman bin Affan.

    From Muwatta Malik: http://sunnah.com/urn/407560 Yahya related to me from Malik, from Jafar ibn Muhammad, from hisfather, that al-Miqdad ibn al-Aswad once went to see AIi ibn AbiTalibat as-Suqya, where he was feeding some young camels of his with amash of meal and leaves, and he said to him, "This man Uthman ibnAffan is telling people that they cannot do hajj and umra together."
    Al-Miqdad said, "Ali ibn Abi Talib went off with bits of mealand leaves on his forearms - and I shall never forget the sight of themeal and the leaves on his arms - and went to see Uthman ibn Affan andasked him, 'Are you saying then that people cannot do hajj and umratogether?' Uthman replied, 'That is my opinion.' Whereupon AIi gotangry and went out saying, 'I am at your service, O Allah, I am atyour service for a hajj and an umra together.' "

    Points to make:

    1. Ali ibn Abi Talib a.s in every hadith narrated in this incident, either replies defiantly , or shows anger. In this paticular hadith, he is so angered by what he has heard, he leaves his work, with meal and leaves still on his arms (without even cleaning himself), directly questions Uthman, confirms he has indeed, changed the sunnah (according to the opinion of Ali ibn Abi Talib a.s), and leaves angrily, so much so, in defiance, he declares that "i am at your service, for a hajj and an umra together'.

    I personally feel, when it comes to Muawiyah, Yazid, Uthman, and clashes between caliphs and ahlulbayt a.s, things are often played down, and watered down, to try to paint an idealistic picture that everyone got along, and people disagree and it was all fine.

    But really , an open minded, realistic, and more truthful account of this incident is that this is more than an ijtihad disagreement. Indeed, you can just tell from the words and actions of Ali ibn Abi Talib a.s how furious he was.

    I want to ask, how big of an error is it not to know that you can do umra and hajj together ? Surely anyone would know this? This is the ijma i believe of all sunni's and shia's. I don't even think there is even a shadow of doubt about it. Is it not a big error to begin to forbid people to do that? Furthermore, if Ali ibn Abi Talib a.s himself states this was halal, or that he did it during the time of Muhammed s.a.w, or saw the prophet s.a.w do it, or heard him allow it, surely, with regards to Hazarat Uthman on what basis is he making the halal harram, and going against the Sunnah ?

    I am not disrespecting anyone here, i am merely asking an academic question. And to simplify that, my question is - how big of an error is it to consider doing the umra/hajj together as forbidden ?

    Do you know of any sunni scholars today who would even take the view of Hazrarat Uthman, over that of Ali ? [genuinely interested].

    You can even tell from the hadith that Ali was not just doing his Ijtihad. His words and actions are not of a man doing ijtihad, but a man pretty certian of what was of the sunnah, and almost shocked at someone claiming it was not.
    You might be giving this more weight than what it is.
    As I mentioned earlier:
    Both companions were knowledgeable an employed their own ijtihad in a matter. Both expressed their opinions, and nothing in this matter would lead a rational person to disagreement=hatred=cursing.
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    Can you answer my wilayah question?
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    (Original post by Al-farhan)
    You might be giving this more weight than what it is.
    As I mentioned earlier:
    Both companions were knowledgeable an employed their own ijtihad in a matter. Both expressed their opinions, and nothing in this matter would lead a rational person to disagreement=hatred=cursing.
    Dear brother,

    I never stated that the disagreement means hatred which means cursing. Had i tried to use this solitary incident to prove that, i would be absolutely , intellectually dishonest and it would raise questions about me.

    However, what i have stated is as follows:

    1. How big of an error is it not to know that one can do Umra and Hajj together? [Do you know of any shia or sunni major scholars who say this?)

    2. Ali ibn Abi Talib a.s is not simply having an ijtihad disagreement. Anyone who objectively reads all the three ahadith (and perhaps more?) onthis issue can see that he is extremely angered, and very defiant.

    3. And it is paticularly revealing that Ali ibn Abi Talib a.s does not say 'Uthman, i respect your view, but i have another view'. He defiantly states , he will not abandon the sunnah based on the sayings of one man.


    You see, ulema can have disageements, but remind of a time when you have seen an Ulema angered at another one to such an extent, after hearing his opinion, he leaves, angrily, and states he will not change the sunnah based of the opinion of somebody , and then at the very next moment performs an act in defiance of that ulema ?

    Usually, when Ulema disagree, it's done respectfully. Each person gives their view. But in this incident, any objective reading into it can see there is major tension.

    But my most pertinent question is: How big of an error is it not to know that Umra and Hajj can be done together? And what excuse is there, for someone who lived during the time of Muhammed s.a.w, who lived with other Sahaba r.a who swore and testified they either did both Umra and Hajj , or the Messenger of Allah s.a.w did it, or they heard from him it was allowed ?

    And i would like to remind everyone, i say this out of respect, not disrespect. In my Aqeedah, the companions, many of whom are noble, at the same time, are do not have immunity from people questioning certian decisions made. The end goal is not to insult anyone, but to try and get the most accurate version of the Sunnah.
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    (Original post by Al-farhan)
    Can you answer my wilayah question?
    I did say i would answer brother Zamstanehs question first, however, all i have to say on this issue for the time-being, is that i believe Muhammed s.a.w clearly designated Ali ibn Abi Talib a.s, by the command of Allah azwj, to be the leader after him. He is an Imam, whether the people around him have assumed the role of a caliph or not.

    Due to the niche area of this discussion, and for personal reasons, i feel for now, that is all i will say.
 
 
 
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