Wednesday, September 29, 2010

Al-Mufeed Talks About a Group of Soofees

و الحلاجية ضرب من أصحاب التصوف و هم أصحاب الإباحة و القول بالحلول و لم يكن الحلاج يتخصص بإظهار التشيع و إن كان ظاهر أمره التصوف و هم قوم ملحدة و زنادقة يموهون بمظاهرة كل فرقة بدينهم و يدعون للحلاج الأباطيل و يجرون في ذلك مجرى المجوس في دعواهم لزرادشت‏ المعجزات و مجرى النصارى في دعواهم لرهبانهم الآيات و البينات و المجوس و النصارى أقرب إلى العمل بالعبادات منهم و هم أبعد من الشرائع و العمل بها من النصارى و المجوس

And the Hallaajiyyah, are a group from the Soofees, and they are the people of disclosure (?) (ibaaHah) and they say about embodiment (incarnation) (al-hulool)*. And it was that they Al-Hallaajiyyah outwardly claimed to be a Shee`ah, but (instead) had apparent actions of the Soofees. And they are apostates and irreligious people, disguising apparently to every sect of their religion, and calling to false (powers) of Al-Hallaaj, and (like) that of the majoos (fire-worshippers) who used to call to Zoroaster, and the Christians who called to their monks the clear ayah (signs). Yet, majoos (fire-worshippers) and Christians are nearer to their worship rituals than they are, and, they (the Hallaaj) are further from the share`ah and actions than the Christians and Majoos.
Source:
1.       Al-Mufeed, taSaHeeH Al-`Itiqaad, pg. 131 (First Edition, published on 1413 in Qum, Iran)

*Al-Hulool - is the belief that it is possible and permissible for Allaah (سبحانه و تعالى) to become incarnated in man’s body.

The Extreme Desirability for what a Menstruating Women Should do during Salaah Time

(Taken from my personal copy of Wasaa’il Al-Shee`ah, vol. 2, kitaab Tahaarah, Section of HayD, ch. 40, pg. 587 – 588)


(In the 30 Volume Wasaa’il Al-Shee`ah, vol. 2, pg. 345 – 346)
40 - بَابُ تَأَكُّدِ اسْتِحْبَابِ وُضُوءِ الْحَائِضِ عِنْدَ كُلِّ صَلَاةٍ وَ اسْتِقْبَالِ الْقِبْلَةِ وَ ذِكْرِ اللَّهِ بِمِقْدَارِ صَلَاتِهَا وَ اسْتِحْبَابِ وُضُوئِهَا إِذَا أَرَادَتِ الْأَكْلَ
“Chapter on the emphasis of desirability for the menstruating women to do wuDoo’ at every salaah, and face the qiblah, and (do) dhikr of Allaah for the amount of her salaah, and the desirability that she does wuDoo’ when she desires to eat”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بِإِسْنَادِهِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ وَ كُنَّ نِسَاءُ النَّبِيِّ ص لَا يَقْضِينَ الصَّلَاةَ إِذَا حِضْنَ وَ لَكِنْ يَتَحَشَّيْنَ حِينَ يَدْخُلُ وَقْتُ الصَّلَاةِ وَ يَتَوَضَّيْنَ ثُمَّ يَجْلِسْنَ قَرِيباً مِنَ الْمَسْجِدِ فَيَذْكُرْنَ اللَّهَ عَزَّ وَ جَلَّ
Abaa `Abd Allaah (عليه السلام) said: The women of the Prophet (صلى الله عليه وآله وسلم) would not do qaDaa (late) salaah when they menstruated but they would keep away (when) the time of salaah entered and they would do wuDoo’ then sit near the masjid and do dhikr of Allaah (عَزَّ وَ جَلَّ).
Source:
1.       Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 100, hadeeth # 206

The Tareeeq (path/way) of Al-Sadooq to Al-Halabee is SaHeeH according to Al-Khoei (see: Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 11, pg. 82, person # 7493)


مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِذَا كَانَتِ الْمَرْأَةُ طَامِثاً فَلَا تَحِلُّ لَهَا الصَّلَاةُ وَ عَلَيْهَا أَنْ تَتَوَضَّأَ وُضُوءَ الصَّلَاةِ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ ثُمَّ تَقْعُدَ فِي مَوْضِعٍ طَاهِرٍ فَتَذْكُرَ اللَّهَ عَزَّ وَ جَلَّ وَ تُسَبِّحَهُ وَ تُهَلِّلَهُ وَ تُحَمِّدَهُ كَمِقْدَارِ صَلَاتِهَا ثُمَّ تَفْرُغُ لِحَاجَتِهَا
Abee Ja`far (عليه السلام) said: “When the women is menstruous salaah is not halaal for her, and upon her is doing wuDoo’ as the wuDoo’ that is taken at the time of every salaah, then sit in a clean place and (do) dhikr Allaah (عَزَّ وَ جَلَّ), tasbeeH (“SubHaanallaah”), tahlil (“Laa Ilaaha illAllaah”), and taHmid (“AlHamdulillaah”) like the amount of her salaah then she devotes herself to her hajaat (needs)”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 101, hadeeth # 4
Grading:
1.       Al-Majlisi said this hadeeth is Hasan Kal-SaHeeH (Good like a SaHeeH (hadeeth))
à Mir’aat Al-`Uqool, vol. 13, pg. 244


 وَ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَنْبَغِي لِلْحَائِضِ أَنْ تَتَوَضَّأَ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ ثُمَّ تَسْتَقْبِلَ الْقِبْلَةَ وَ تَذْكُرَ اللَّهَ مِقْدَارَ مَا كَانَتْ تُصَلِّي
وَ رَوَاهُمَا الشَّيْخُ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ مِثْلَهُ
Abaa `Abd Allaah (عليه السلام) said: “It is desirable for the women in her hayD (menses) that she does wuDoo’ at the time of every salaah, then faces the qiblah and (do) dhikr of Allaah for the amount which she would pray”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 101, hadeeth # 3
Grading:
1.       Al-Majlisi said this hadeeth is Hasan
à Mir’aat Al-`Uqool, vol. 13, pg. 244


وَ عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحَائِضِ تَطْهُرُ يَوْمَ الْجُمُعَةِ وَ تَذْكُرُ اللَّهَ قَالَ أَمَّا الطُّهْرُ فَلَا وَ لَكِنَّهَا تَوَضَّأُ فِي وَقْتِ الصَّلَاةِ ثُمَّ تَسْتَقْبِلُ الْقِبْلَةَ وَ تَذْكُرُ اللَّهَ تَعَالَى
“I asked Abaa `Abd Allaah (عليه السلام) about the women in her hayD (menses), (can she) purify herself on the day of jumu`ah and do dhikr of Allaah. He (عليه السلام) said: “Concerning her purification, then no, but she can do wuDoo’ in the time of salaah, then face the qiblah and (do) dikhr of Allaah, ta`aala”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 100 - 101, hadeeth # 1
Grading:
1.       Al-Majlisi said this hadeeth is Hasan
à Mir’aat Al-`Uqool, vol. 13, pg. 243


وَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ حَمَّادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ تَتَوَضَّأُ الْمَرْأَةُ الْحَائِضُ إِذَا أَرَادَتْ أَنْ تَأْكُلَ وَ إِذَا كَانَ وَقْتُ الصَّلَاةِ تَوَضَّأَتْ وَ اسْتَقْبَلَتِ الْقِبْلَةَ وَ هَلَّلَتْ وَ كَبَّرَتْ وَ تَلَتِ الْقُرْآنَ وَ ذَكَرَتِ اللَّهَ عَزَّ وَ جَلَّ
Abaa `Abd Allaah (عليه السلام) said: A women in her hayD (menses) can do wuDoo’ when she desires to eat and when it is the time of salaah she does wuDoo’ and faces the qiblah, and does tahlil, and does takbeer, and recites the Qur’aan, and dhikr of Allaah (عَزَّ وَ جَلَّ).
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 101, hadeeth # 2
Grading:
1.       Al-Majlisi said this hadeeth is Majhool Kal-SaHeeH (Unknown like a SaHeeH (hadeeth))
à Mir’aat Al-`Uqool, vol. 13, pg. 244


(Taken from my personal copy of Al-`Urwah Al-Wuthqa*, vol. 1, kitaab Al-Tahaarah, Section: aHkaam Al-Haa’iD, pg. 586 – 587, Ruling # 41)



 يستحب للحائض أن تتنظف وتبدل القطنة والخرقة، وتتوضأ في أوقات الصلوات اليومية، بل كل صلاة موقتة. وتقعد في مصلاها مستقبلة مشغولة بالتسبيح والتهليل والتحميد والصلاة على النبي وآله صلى الله عليه وآله وسلم وقراءة 
“It is mustaHab for the women menstruating that she cleans herself, and changes her cotton and rags, and she does wuDoo’ in the timing of the daily salaah, rather at every scheduled salaah, and she sit on her muSallah (prayer mat) and she faces (the qiblah) and she busy herself with tasbeeH, and tahlil, and taHmid, and Salaah (prayers) upon the Prophet (صلى الله عليه وآله وسلم) and she recites the Qur’aan.”
Source:
1.     Al-Yazdee, Al-`Urwah Al-Wuthqa, vol. 1, pg. 586 – 587, ruling # 41

* Al-`Urwah Al-Wuthqa is a contemporary principle fiqh book, that has extensive detail on every ruling, as well as commentary that has been added by major scholars such as Al-Khoei, Al-Khomeini, Al-Seestaanee, Al-Lankaraanee, Kashf Al-GhiTaa’, Al-Gulpaygaanee, Al-Burujerdi, etc. This book is taught in the dars al-khaarij of the hawzahs for up and coming mujtahids.

Saturday, September 25, 2010

The 5 Foundation (Pillars) of Imaan (Faith)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَوْقِفْنِي عَلَى حُدُودِ الْإِيمَانِ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ وَ صَلَوَاتُ الْخَمْسِ وَ أَدَاءُ الزَّكَاةِ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ وَلَايَةُ وَلِيِّنَا وَ عَدَاوَةُ عَدُوِّنَا وَ الدُّخُولُ مَعَ الصَّادِقِينَ
“I requested Aboo ‘Abd Allah (عليه السلام) ‘Grant me, the borders (principles/foundations) of imaan (faith). The Imam (عليه السلام) said: ‘(They are) To testify and affirm that there is no one who deserves to be worshipped except Allaah, to testify and affirm that Muhammad is the Messenger of Allah and to affirm that whatever he has taught is from Allaah. (to affirm) 5 Salaah, to do Zakaah (charity), Sawm (fast) in the month of RamaDaan and Hajj of the House (of Allaah). To (believe) in the wilaayah of the of us, to love those who love us (‘A’immah from the family of the Messenger of Allah), to (show) enmity to enemies and to enter with the truthful ones (saadiqeen).
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 2, pg. 18, hadeeth # 2
Grading:
1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 7, pg. 101





أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْ‏ءٍ كَمَا نُودِيَ بِالْوَلَايَةِ فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَ تَرَكُوا هَذِهِ يَعْنِي الْوَلَايَةَ

Source:
1.     Al-Kulayni, Al-Kaafi, vol. 2, pg. 18, hadeeth # 3
Grading:
1.       Al-Majlisi said this hadeeth is Muwaththaq Kal-SaHeeH (Reliable like a SaHeeH (hadeeth))
à Mir’aat Al-`Uqool, vol. 7, pg. 101

“Aboo Ja`far (عليه السلام) has said:  ‘The foundation of Islaam is upon five. (They are) Salaah (Prayer), Al-Zakaah (charity), Al-Sawm (fasting), Al-Hajj and al-Wilayah. And noting was proclaims like wilaayah was proclaimed. The people have taken four and they’ve abandoned this, meaning Al-Wilaayah.’”

`Umar Creates Bid`ah by Moving Maqaam Ibraahim

Here is a great article by Zeshan Zaveri (zzaveri from shaichat)

 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع قَدْ أَدْرَكْتَ الْحُسَيْنَ ع قَالَ نَعَمْ أَذْكُرُ وَ أَنَا مَعَهُ فِي الْمَسْجِدِ الْحَرَامِ وَ قَدْ دَخَلَ فِيهِ السَّيْلُ وَ النَّاسُ يَقُومُونَ عَلَى الْمَقَامِ يَخْرُجُ الْخَارِجُ يَقُولُ قَدْ ذَهَبَ بِهِ السَّيْلُ وَ يَخْرُجُ مِنْهُ الْخَارِجُ فَيَقُولُ هُوَ مَكَانَهُ قَالَ فَقَالَ لِي يَا فُلَانُ مَا صَنَعَ هَؤُلَاءِ فَقُلْتُ أَصْلَحَكَ اللَّهُ يَخَافُونَ أَنْ يَكُونَ السَّيْلُ قَدْ ذَهَبَ بِالْمَقَامِ فَقَالَ نَادِ أَنَّ اللَّهَ تَعَالَى قَدْ جَعَلَهُ عَلَماً لَمْ يَكُنْ لِيَذْهَبَ بِهِ فَاسْتَقِرُّوا وَ كَانَ مَوْضِعُ الْمَقَامِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ع عِنْدَ جِدَارِ الْبَيْتِ فَلَمْ يَزَلْ هُنَاكَ حَتَّى حَوَّلَهُ أَهْلُ الْجَاهِلِيَّةِ إِلَى الْمَكَانِ الَّذِي هُوَ فِيهِ الْيَوْمَ فَلَمَّا فَتَحَ النَّبِيُّ ص مَكَّةَ رَدَّهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ع فَلَمْ يَزَلْ هُنَاكَ إِلَى أَنْ وَلِيَ عُمَرُ بْنُ الْخَطَّابِ فَسَأَلَ النَّاسَ مَنْ مِنْكُمْ يَعْرِفُ الْمَكَانَ الَّذِي كَانَ فِيهِ الْمَقَامُ فَقَالَ رَجُلٌ أَنَا قَدْ كُنْتُ أَخَذْتُ مِقْدَارَهُ بِنِسْعٍ فَهُوَ عِنْدِي فَقَالَ ائْتِنِي بِهِ فَأَتَاهُ بِهِ فَقَاسَهُ ثُمَّ رَدَّهُ إِلَى ذَلِكَ الْمَكَان‏

I asked Aboo Ja`far (عليه السلام), “Did you meet al-Husayn (عليه السلام), He (عليه السلام)replied, “Yes I remember when I was with him in the Sacred Masjid (Ka`bah) while the flood had entered it.  People stood on the station of Ibrahim and those coming out said, “The flood has moved the station away,” and others when coming out said, “The station is in place.” He (the Imam) said that he (al-Husayn) asked me, “O so and so, what do they say?” I replied, “I pray to Allah to keep you well.  They are afraid and say, “The flood may have taken away the station,” He (Imam al-Husayn) said, “Announce this, “Whatever Allah, most High, has made a banner (a light house), He does not take it away.  So you must calm down.”  The place of the station as Ibrahim had designated was near the wall of the House, and it remained there until people of the time of ignorance (jahiliyyah) moved it to the place where it is today.  When the Holy Prophet liberated Makkah, he returned it to its original place where Ibrahim had placed it.  It remained there until `Umar ibn al-Khattab took charge.  He asked people, “Who among you knows the place of the station where it was before?” A man said, “I know it.  I had taken its measurement on a belt and I have kept it with me.” He (`Umar) said, “Brint it for me.”  He brought it to him and he measured it, and then returned it to that place.”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 4, pg. 223, hadeeth # 2
2.     Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 2, pg. 243 – 244, hadeeth # 2308
Grading:
1.       Al-Majlisi said this hadeeth is Muwaththaq Kal-SaHeeH (Reliable like SaHeeH)
à Mir’aat Al-`Uqool, vol. 17, pg. 66
2.       Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth has a SaHeeH Sanad
à Lawaama` SaaHibaqaraanee, vol. 7, pg. 222
3.       Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH
à RawDah Al-Muttaqeen, vol. 4, pg. 132


في مثل تحويله مقام إبراهيم ع من الموضع الذي وضعه فيه رسول الله ص إلى الموضع الذي كان فيه في الجاهلية

“In an example is of him (`Umar) moving the Maqaam of Ibraaheem from its place that was placed by the Messenger of Allaah (صلى الله عليه وآله وسلم) to the place that was there during the Jahiliyyah (time).”
Source:
1.     Sulaym bin Qays Al-Hilaalee, Kitaab Sulaym bin Qays, pg. 675, hadeeth # 14


This historical reference can be also seen in Sunnee books.


From a Long hadeeth of Ibn `Abbaas:
وقد كان هذا الحجر ملصقا بحائط الكعبة على ما كان عليه من قديم الزمان إلى أيام عمر بن الخطاب رضي الله عنه ; فأخره عن البيت قليلا ، لئلا يشغل المصلين عنده الطائفين بالبيت ، واتبع عمر بن الخطاب رضي الله عنه في هذا

“And this stone (maqaam ibraaheem) was attached to the wall of the ka`bah and which was there from the old (ancient) times until the days of `Umar bin Al-KhaTTaab (رضي الله عنه); he removed it from the house a little, lest the people busy in prayer from the people (doing) tawaaf around the House, and they followed `Umar bin Al-KhaTTaab (رضي الله عنه) in this.”
Source:
1.     Ibn Katheer, Al-Bidaayah Wa Al-Nihaayah, vol. 1, pg. 189
2.     Ibn Katheer, Qasas Al-Anbiyaa’, vol. 1, pg. 226
3.     Al-Halabee, Al-Seerah Al-Halabiyyah, vol. 1, pg. 103


Conclusion: As we can see, that the 2nd Caliph, `Umar ibn al-Khattab, once again he has exercised his Ijtihad (own opinion) and created another Bid’ah (innovation) into the religion of Islam by moving Maqaam Ibrahim from the original location (i.e. The Sunnah) which was established to be attached to the wall of the Ka’bah at the time of our Holy Prophet Muhammad (SAWAS).  This is one of the many bid’ahs (innovations) either removed or introduced into the religion of Islam by the 2nd Caliph `Umar ibn al-Khattab.

Friday, September 24, 2010

Sending Salawaat on the Prophet (صلى الله عليه وآله وسلم) during Adhaan

أَبُو جَعْفَرٍ ع إِذَا أَذَّنْتَ فَأَفْصِحْ بِالْأَلِفِ وَ الْهَاءِ وَ صَلِّ عَلَى النَّبِيِّ كُلَّمَا ذَكَرْتَهُ أَوْ ذَكَرَهُ ذَاكِرٌ فِي أَذَانٍ وَ غَيْرِهِ

“Aboo Ja`far (عليه السلام) when you do adhaan be eloquent in (saying) the ‘alif’ and ‘ha’ and do Salaah (prayers) upon the Prophet (صلى الله عليه وآله وسلم) whenever he is mention or is mentioned by a mentioner in the adhaan and other than that.”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 303, hadeeth # 7
Grading:
1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 15, pg. 84

Forbiddance of Sitting at a Table where Alcohol is Being Drunk

فَقَالَ قَالَ رَسُولُ اللَّهِ ص مَلْعُونٌ مَنْ جَلَسَ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ

“He (عليه السلام) said: The Messenger of Allaah (صلى الله عليه وآله وسلم): “Accursed (mal`oon) is the one who sits at a table (where) alcohol is being drunk”
Source:
1.       Al-Kulayni, Al-Kaafi, vol. 6, pg. 268, hadeeth # 1
2.       Al-Toosi, Tadheeb Al-aHkaam, vol. 9, pg. 97, hadeeth # 157
Grading:
1.     Al-Majlisi said this hadeeth is SaHeeH
à Mir’aat Al-`Uqool, vol. 22, pg. 68
2.     Al-Majlisi said this hadeeth is SaHeeH
à Milaadh Al-Akhyaar, vol. 14, pg. 326


مَلْعُونٌ مَلْعُونٌ مَنْ جَلَسَ طَائِعاً عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ
“Accursed Accursed (mal`oon mal`oon) is the one who sits obediently (?) at a table (where) alcohol is being drunk”
Source:
1.       Al-Kulayni, Al-Kaafi, vol. 6, pg. 268, hadeeth # 1




قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَأْكُلُ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ
“The Messenger of Allaah (صلى الله عليه وآله وسلم) said: Whoever believes in Allaah and the Last Day should not eat at a table where alcohol is being drunk”
Source:
1.       Al-Kulayni, Al-Kaafi, vol. 6, pg. 268, hadeeth # 2



قَالَ وَ نَهَى عَنِ الْجُلُوسِ عَلَى مَائِدَةٍ يُشْرَبُ عَلَيْهَا الْخَمْرُ
“He (صلى الله عليه وآله وسلم) forbade from sitting at a table (where) alcohol is being drunk”
Source:
1.       Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 4, pg. 7 



This same Hadeeth is also seen in Sunnee books.


من كان يؤمن بالله واليوم الآخر فلا يقعد على مائدة يشرب عليها الخمر
He (صلى الله عليه وآله وسلم) said: “Whoever believes in Allaah and the Last Day should not sit at a table where alcohol is being drunk”
Source:
1.       Ahmad bin Hanbal, Musnad, vol. 1, pg. 20
Grading:
1.     Al-Albaani said this hadeeth is SaHeeH
à Irwaa Al-Ghaleel, vol. 7, pg. 6, hadeeth # 1949

Rotating Your Ring During WuDoo'

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْخَاتَمِ إِذَا اغْتَسَلْتُ قَالَ حَوِّلْهُ مِنْ مَكَانِهِ وَ قَالَ فِي الْوُضُوءِ تُدِيرُهُ وَ إِنْ نَسِيتَ حَتَّى تَقُومَ فِي الصَّلَاةِ فَلَا آمُرُكَ أَنْ تُعِيدَ الصَّلَاةَ

“I asked Abaa `Abd Allaah (عليه السلام) about the ring when (doing) ghusl? He (عليه السلام) said: ‘(You must) shift it from its place’ and He (عليه السلام) said: ‘During WuDoo’ you rotate (turn) it and if you forget until you stand for Salaah, I do not command you that you repeat the salaah”
Source:
1.       Al-Kulayni, Al-Kaafi, vol. 3, pg. 45, hadeeth # 15
Grading:
1.     Al-Majlisi said this hadeeth is Hasan
à Mir’aat Al-`Uqool, vol. 13, pg. 137

Tuesday, September 21, 2010

Crucifixion

Here is another great article by Qa'im bin Mohammad


السلام عليكم

«وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا»
 And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish. (17:81)

This is my third instalment in the series regarding the trials, crucifixion, and resurrection of Jesus (as). I would highly recommend you first check out my analysis of Jesus' (as) trial at the Sanhedrin, in the Christianity section of this blog, Reviving al-Islam, where I conclude that the alleged trial of Jesus in front of the Sanhedrin violates 22 Sanhedrin laws, and was therefore historically improbable. Then, in Part II, (found here: http://www.shiachat.com/forum/index.php?/topic/234974347-pontious-pilate-and-jesus-a/ ) I analyzed Jesus' trial in front of Pontious Pilate, and point out some strange inconsistencies and coincidences.
I will focus on the crucifixion in this thread, and then insha'Allah Part IV will be concerning the resurrection.


Introduction of the Crucifixion

The crucifixion and atonement is a central doctrine in Christian theology. Through the alleged crucifixion of our Messiah (as), Christians believe in the atonement of sin. In Christian theology the atonement refers to the forgiving or pardoning of sin through the death of Jesus Christ by crucifixion, which made possible the reconciliation between God and creation. Some believe the sacrifice of Jesus pays for all past and future sins, while others believe that it pardons the original sin of Adam, carried by all humans.
I will mainly be analyzing the crucifixion as an event, rather than a theology, through the four Gospels and analyze their historicity.


The Gospels and the Crucifixion side by side

Exhibit A: Carrying the Cross
This point will look at the four Gospels in parallel, concerning the event of Jesus allegedly carrying the cross to the place of crucifixion.
 Mark 15:21 : Simon of Cyrene carries the cross after Jesus fails to do so.
 Matthew 27:32 : Simon of Cyrene carries the cross after Jesus fails to do so.

 Luke 23:26 : Simon of Cyrene carries the cross after Jesus fails to do so.

 John : No mention of Simon of Cyrene. Carries the cross the entire way.
(Note: I put "Mark" before "Matthew" because most Biblical scholars will agree that it is older)

It would make sense for John to differ on this subject, as he was writing in a period where Christian theology was being developed (circa 90-120 CE) and may have wanted to emphasize the idea of the "suffering servant" more than his predecessors. John was more 'dogmatic' than his predecessors, emphasizing the teachings about Jesus (as) (the Word is God, I AM, I and the Father are one, the Comforter, and more). To say that Simon carried the cross would be directing the focus away from Jesus in the holiest day of Christian theology.


Exhibit B: What was written on the Cross?

 Mark 15:26 : The King of the Jews

 Matthew 27:37 : This is Jesus the King of the Jews

 Luke 23:38 : This is the King of the Jews

 John 19:19 : Jesus of Nazareth, the King of the Jews

Most Christians assert that these Gospels were written by eyewitnesses, divinely inspired to write their accounts. However, to differ on something as simple as what was written on the cross would alone question their authenticity and question other details that the Gospel writers could have gotten wrong.


Exhibit C: Thieves
Historically, the Romans did not crucify thieves, despite some Gospel accounts that say Jesus was crucified with thieves. They would usually crucify their political enemies rather than common criminals.

Matthew 27:44
: The two thieves taunt Jesus

Luke 23:39-42
: One thief taunts Jesus and is criticized by the other. Jesus promises the 2nd thief that they would be in Paradise together that day, though John and Acts say he did not ascend to heaven until 40 days after his resurrection



Exhibit D: Witnesses of the Crucifixion

The witnesses of the crucifixion story play a key role in the story. We know that none of Jesus' apostles (ra) actually witnesses the crucifixion, according to the Gospels:

"And they all forsook him, and fled."
(Mark 14:50)

So none of Jesus' inner circle saw this event. Who was there?

Mark
: Mark 15:40-41 says that many women watched from a distance and specifically mentions "Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome."

Matthew:
The only reference to followers of Jesus is found in Matthew 27:55-56, which says that many women were "watching from a distance", and specifically names "Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons." (Biblical scholars will assert that Salome and "the mother of Zebedee's sons" is the same person to prevent this contradiction; for argument's sake I will give that to them).

Luke
: Witnesses from a distance but no names are given.

John
: Here we see a grand difference with the synoptic Gospels, once again. John 19:25 says that the witnesses were Maryam (as), Jesus' aunt, Mary the wife of Clopas, and Mary Magdalene. The inclusion of Maryam was possibly a literary device - considering none of the inner circle saw the crucifixion, John may have seen it necessary to include a close figure to the witnesses of Jesus' alleged crucifixion, to remove any doubt from the story. What's also interesting is that while the synoptic books claimed the witnesses stood at a distance, while John says that they were standing right by the cross, talking to Jesus. Again, this may have been inserted to remove doubt from the crucifixion story.

Christians will try to solve this problem by saying that the witnesses were far, and then moved up closer. This, however, is not what the Gospels say. This is an effort to reconcile with the contradictions - the Gospels were not compiled together into a set until the 2nd century, and were not written with the intention of being compiled together. Each Gospel is a standalone text, with their own authors and goals, and their fusion was not foreseen by their authors - they were not created to complement each other.



Exhibit E: Hour of Crucifixion

 Mark 15:25 : Jesus was crucified on the third hour.

 Matthew : Hour not specified; but sixth hour passes during the crucifixion.

 Luke : Hour not specified; but sixth hour passes during the crucifixion.

 John 19:14-15 : Jesus was crucified on the sixth hour.


   Exhibit F: Jesus' Last Words 

 
Mark 15:34-37 : Eloi, Eloi, lama sabachtani?

Matthew 27:46-50
: Eli, Eli, lama sabachtani?

Mark was most likely Greek, and Matthew was either a Greek or Hellenized Jew. Here, we see them disagreeing on this word: Eli or Eloi? They are both wrong - the Aramaic word is the same as the Arabic word, "Ilahi" meaning "my God". However, they both differ from the other Gospel accounts on Jesus' last words.

 Luke 23:46: Jesus says: “Father, into thy hands I commit my spirit.”

 John 19:30 : Jesus says: “It is finished.”


  Exhibit G: Spear Thrust 

 Mark : Nothing

 Matthew : Nothing

 Luke : Nothing

 John 19:34 : A Roman soldier pierced Jesus' side with a spear to make sure that he was dead.

As analyzed in earlier exhibits, John has obviously been playing "clean-up" throughout the crucifixion event. Where there are doubts or loose ends in the earlier accounts, John has managed to add, change, omit, and clarify all throughout his Gospel. From the Gospels we know that Jesus (as) was allegedly on the cross only for a few hours. Historically, Josephus writes that crucifixions were known to last several days - some lasted up to a week - and not for a short amount of time. Thus, it would be natural that as the synoptic Gospels were being distributed, some readers would point out that Jesus could have simply fell unconscious, and rose out of his tomb wounded, as a few hours was simply not enough to kill a man. In fact, the Romans would break one's legs to quicken the crucifixion process to lasting a few days rather than longer, but the Gospels assert that Jesus' legs were not broken.

John however mentions a spear thrust to Jesus' side to remove such doubts and thus "solve" the problem.



  Conclusion

Thus, we see that although these late-first and early-second century scriptures provide a detailed account of the crucifixion of Jesus (as), they differ and contradict each other on some very basic premises. This should not come as a surprise, as each individual Gospel had a different author, and were written in slightly different time periods. Just as the four accounts of the Sanhedrin trial had some fishy elements, the historicity of the crucifixion is questioned through the ambiguity and irrationality of the story.

The Qur'an withholds the position that Jesus (as) was in fact not crucified, but rather, God let the plans of those who opposed him fail.

May God guide us to the true teachings of the prophets (as), and hasten the long awaited returns of our Messiah and the twelfth Imam.

السلام عليكم

The Right of Husband on His Wife

قَالَ جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ ص فَقَالَتْ يَا رَسُولَ اللَّهِ مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ فَقَالَ لَهَا أَنْ تُطِيعَهُ وَ لَا تَعْصِيَهُ وَ لَا تَصَدَّقَ مِنْ بَيْتِهِ إِلَّا بِإِذْنِهِ وَ لَا تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِهِ وَ لَا تَمْنَعَهُ نَفْسَهَا وَ إِنْ كَانَتْ عَلَى ظَهْرِ قَتَبٍ وَ لَا تَخْرُجَ مِنْ بَيْتِهَا إِلَّا بِإِذْنِهِ وَ إِنْ خَرَجَتْ مِنْ بَيْتِهَا بِغَيْرِ إِذْنِهِ لَعَنَتْهَا مَلَائِكَةُ السَّمَاءِ وَ مَلَائِكَةُ الْأَرْضِ وَ مَلَائِكَةُ الْغَضَبِ وَ مَلَائِكَةُ الرَّحْمَةِ حَتَّى تَرْجِعَ إِلَى بَيْتِهَا
 فَقَالَتْ يَا رَسُولَ اللَّهِ مَنْ أَعْظَمُ النَّاسِ حَقّاً عَلَى الرَّجُلِ قَالَ وَالِدُهُ
فَقَالَتْ يَا رَسُولَ اللَّهِ مَنْ أَعْظَمُ النَّاسِ حَقّاً عَلَى الْمَرْأَةِ قَالَ زَوْجُهَا
قَالَتْ فَمَا لِي عَلَيْهِ مِنَ الْحَقِّ مِثْلُ مَا لَهُ عَلَيَّ قَالَ لَا وَ لَا مِنْ كُلِّ مِائَةٍ وَاحِدَةٌ قَالَ فَقَالَتْ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً لَا يَمْلِكُ رَقَبَتِي رَجُلٌ أَبَداً

Aboo Ja`far (عليه السلام) said: That a women came to the Prophet (صلى الله عليه وآله وسلم), and said: "O Messenger of Allaah (صلى الله عليه وآله وسلم), What is the right of the husband on the wife?" So he (صلى الله عليه وآله وسلم) said to her: "She must yield to and obey him and must not oppose and disobey him. She must not give charity from his house without his permission and must not do an optional fast without his permission. If she goes out of his house without his permission, the angels of the skies and the angels of the earth and the angels of the anger (wrath) and the angels of mercy will do la`nah (curse) on her until she returns to her house. 

She asked: "O Messenger of Allaah, Who has the greatest right on man?" He (صلى الله عليه وآله وسلم) said: "his father has the greatest right." 

So she asked: "O Messenger of Allaah, who has the greatest right on a woman?" He (صلى الله عليه وآله وسلم) said: Her husband has the greatest right on her".

So she asked: "Are my rights upon him like what his (rights) are upon me (i.e. equal rights)?" He (صلى الله عليه وآله وسلم) said: "No, not even one out of hundred."

So she said: I swear by the one who has sent you the prophet in all truth, I will never allow any man to have a hold of my neck"
Source:
1.       Al-Kulayni, Al-Kaafi, vol. 5, pg. 506 – 507, hadeeth # 1
Grading:
1.     Al-Majlisi said this hadeeth has a SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 20, pg. 318

Other Scholars who say this hadeeth is SaHeeH:
1.     al-Shaheed al-Thaani, Masaalik al-Afhaam, vol. 8, pg. 307
2.     Yoosuf al-BaHraani, al-Hadaa'iq al-NaaDirah, vol. 23, pg. 119
3.     al-Hussayn bin Aal `aSfoor al-BaHraani (d. 1216 AH), al-Anwaar al-Aluwaama`, vol. 10, pg. 5
4.     al-Madani al-Kaashaani, Buraaheen al-Hajj, vol. 1, pg. 249
5.     al-Haadee al-Najafee, Mawsoo`ah aHaadeeth Ahl al-Bayt, vol. 10, pg. 200



أَنَّ قَوْماً أَتَوْا رَسُولَ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّا رَأَيْنَا أُنَاساً يَسْجُدُ بَعْضُهُمْ لِبَعْضٍ فَقَالَ رَسُولُ اللَّهِ ص لَوْ أَمَرْتُ أَحَداً أَنْ يَسْجُدَ لِأَحَدٍ لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا

Aboo `Abd Allaah (عليه السلام) said: A group came to the Messenger of Allah (صلى الله عليه وآله وسلم) and said: 'O Messenger of Allah, we say a people who some of them would prostrate to some. So the Messenger of Allah (صلى الله عليه وآله وسلم) said: Were I to command anyone to prostrate to someone I would have command the wife to prostrate to her husband.
Source:
1.       Al-Kulayni, Al-Kaafi, vol. 5, pg. 507 – 508, hadeeth # 6
Grading:
1.     Al-Majlisi said this hadeeth has a SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 20, pg. 320