Tag Archives: majlisi

Majlisi accepts : Prophet (S) loved Aisha (ra)


بسم الله الرحمن الرحیم

“Perhaps the meaning is that he (saw) did not directly divorce them, rather he offered them a choice, since he, peace be upon him, used to love `A’ishah for her beauty.”

بيان : لعل المعنى أنه صلى الله عليه وآله إنما لم يطلقن ابتداء ، بل خيرهن لانه صلى الله عليه وآله كان يحب عايشة لجمالها

http://www.aqaed.com…ehar22/a22.html

بيان : لعل المعنى أنه صلى الله عليه وآله إنما لم يطلقن ابتداء ، بل خيرهنأي إنما لم يطلقهن ابتداء بل خيرهن، لأنه صلى الله عليه و آله كان يحب عائشة لحسنها و جمالها

http://gadir.free.fr…ul_Ukul/021.htm

Prophet_loved_aisha_beauty

By Kalaam & Hani (Islamic-Forum.net)
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Majlisi on Zayd ibn ‘Alī


Salam alaikum.

In his “Miratul uqul” (2/278) Majlisi wrote:

و اعلم أن الأخبار في حال زيد مختلفة، ففي بعضها ما يدل على أنه ادعى الإمامة فيكون كافرا، و في كثير منها أنه كان يدعو إلى الرضا من آل محمد

“And know that narrations about condition of Zayd are different, and in some of them is proof that he claimed imamate and become kaafir, and in many of them stated that he was calling to ar-Ridah from family of Mohammad..”.

By Efendi (Islamic-Forum.net, gift2shias.com)
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Degrading a Shia book of Jurisprudence is Kufr & Punishable with death


Shia scholar says that even degrading a Shia jurisprudence (Fiqh) book is kufr, and punishable with death penalty – Majlisi says

Majlisi says in his ridiculous book, Haqqul Yaqeen

و خلافی نیست در آنکه کسی که منکر یکی از ضروریات دین اسلام باشد در حکم کفار است و مخلد در نار است و ضروري دین اسلام آنست که بدیهی شده باشد در دین اسلام و هر که صاحب این دین باشد آن را داند مگر نادري مثل کسی که تازه مسلمان شده باشد و هنوز نزد او ضروري نشده باشد مانند نماز و روزه ماه مبارك رمضان و حج و زکاة و امثال اینها کسی که ترك اینها کند کافر نیست و کسی که ترك اینها را حلال داند کافر است و مستحق قتل است و همچنین اگر فعلی از او صادر شود که متضمن استخفاف بدین یا محرمات الهی باشد عمدا مثل آنکه عمدا مصحف مجید را بسوزاند یا در قازورات اندازد یا لگد بر آن بزند یا حقتعالی یا ملائکه یا یکی از انبیاء را دشنام دهد یا سخنی بگوید که متضمن استخفاف باشد خواه در نظم و خواه در نثر یا کعبه معظمه را خراب کند بیجهت یا عمدا در آن بول کند یا غائط و همچنین نسبت بروضات مقدسه حضرت رسول اللّه و ائمه استخفافی کند بقول یا بفعل یا تربت شریف حسین علیه السّلام را استخفافی کند قولا یا فعلا مثل آنکه العیاذ باللّه بآن استنجاء نماید یا نسبت بکتب حدیث شیعه استخفاف کند و بعضی کتب فقه شیعه را نیز چنین میدانند یا بیکی از عبادات که ضروري دین است استهزاء و استخفاف نماید یا بت یا غیر بت را معبود خود قرار دهد و آن را بقصد عبادت سجده کند یا شعار کفار را که متضمن اظهار کفر باشد ظاهر گرداند مثل آنکه زنار ببندد باین قصد و یا پیشانی خود را بروش هنود زرد کند بقصد اظهار شعار ایشان


And there is no dispute in it, that one, who is a denier of even one of the fundamentals of belief, is included among disbelievers and he will reside in Hell forever. And the necessary fundamentals of faith are those matters, which are deemed as inevitable in Islam, one, who considers his own faith as lawful. But it is rarely regarding the new convert to Islam and till that time that principle has not become necessary in his view. For example, Prayer, fasts of the month of Ramadhan, Hajj and Zakat and the like. One, who omits these, is not a disbeliever, but one, who regards omitting them as lawful is a disbeliever and is eligible for execution. In the same way, if he commits an act that tantamount to disrespect of religion or divine sanctities, as intentionally burning down of Quran, throwing it into impurities or placing foot on it; or he abuses or talks ill of Almighty Allah, angels, prophets or the Holy Imams (a.s.), whether in poetry or prose. Or damages the Holy Kaaba or intentionally makes it impure. In the same way, if he dishonors tombs of Messenger of Allah (s.a.w.s.) and the Holy Imams (a.s.) verbally or practically. Or he insults the dust from the grave of Imam Husain (a.s.) verbally or practically; for example, he cleans himself with it after urinating or insults the tradition books of Shia. The same is applicable to books and jurisprudence of Shia scholars; or he insults a worship act, which is from the necessity of faith; or regards an idol or something else to be his deity and prostrates to it. Or displays symbols of infidelity, which should be an expression of disbelief.

Haqqul Yaqeen, Vol. 2, p. 211 

 By Kalaam (Islamic-Forum.net)
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Clear Mistranslation in the English version of Majlisi’s work – Hayat ul Quloob


بسم الله الرحمن الرحیم

It is well known that the Prophet صلى الله عليه وسلم had four real daughters from Khadijah رضي الله عنها . Quite many Shias nowadays deny this fact, but this was not the case with the ancient Shias. Rather there are clear and authentic narrations in Sunni and Shia books which prove that the Prophet (S) had four real daughters from Khadijah.

After mentioning those authentic narrations, Majlisi mentioned that a group of people from Shias and Sunnis state that they were not the real daughters, but then he says “But authentic narrations refute both of these statements.” ?Since this sentence was problematic, hence the English translator of Hayat ul Quloob omitted it. 

Posted Image

Original Persian Text and its correct English translation :

و جمعى از علماى خاصه و عامه را اعتقاد آن است كه رقيه و ام كلثوم دختران خديجه بودند از شوهر ديگر مع پيش از رسول خدا (صلى الله عليه و آله و سلم) داشته و حضرت ايشان را تربيت كرده بود و دختر حقيقى آن جناب نبودند؛ و بعضى گفتند كه: دختران هاله خواهر خديجه بوده‏اند. و بر نفى اين دو قول روايت معتبره دلالت مى‏كند

A group of Shia and Sunni scholars believe that Ruqayyah and Umm Kulthum were the daughters of Khadijah from another husband before the Prophet (S), and some say that they were the daughters of Haala, the sister of Khadijah. But authentic narrations refute both of these statements.

Hayat ul Quloob, Vol. 2, p. 560 

By Kalaam (islamic-forum.net)
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Shia scholars and narrations claim verse 4:59 was distorted


بسم الله الرحمن الرحیم

Allah says in verse 59 of Surah Nisa:

Sahih International

O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.

Notice the highlighted part. The Quranic verse only says “And if you disagree on anything, refer it to Allah and the Messenger”.

However, Shia narrations and scholars claim this part of the verse was distorted as it originally contained an additional phrase.

We read in Shia classical book Tafseer Al-Qumi (p. 135):

فرض على الناس طاعتهم فقال: { يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم } يعني أمير المؤمنين عليه السلام حدثني أبي عن حماد عن حريز عن أبي عبدالله عليه السلام قال نزلت: { فإن تنازعتم في شيء فارجعوه إلى الله والرسول وأولي الأمر منكم }.

[He made their obedience obligatory on the people, so he said: {Believers, obey Allah, His Messenger, and your leaders} meaning Ameer al-Mu’mineen peace be upon him. My father told me, from Hamad bin Hurayz, from abu `Abdillah (as) that he said: “It was revealed: {refer it to Allah, His Messenger, and the leaders among you.}“]

A similar narration is present in Rawdat Al-Kafi #212 in which he recites the verse in that fashion, implying that the Qur’an is corrupted.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ تَلَا أَبُو جَعْفَرٍ ( عليه السلام ) أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ خِفْتُمْ تَنَازُعاً فِي الْأَمْرِ فَأَرْجِعُوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلَى أُولِي الْأَمْرِ مِنْكُمْ ثُمَّ قَالَ كَيْفَ يَأْمُرُ بِطَاعَتِهِمْ وَ يُرَخِّصُ فِي مُنَازَعَتِهِمْ إِنَّمَا قَالَ ذَلِكَ لِلْمَأْمُورِينَ الَّذِينَ قِيلَ لَهُمْ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ

[`Ali bin Ibrahim, from his father, from ibn abi `Umayr, from `Umar bin Udhaynah, from Burayd bin Mu`awiyah that abu Ja`far (as) recited: {Believers, obey Allah, His Messenger, and your leaders, if ye fear that you would differ among yourselves then refer it to Allah and the messenger and your leaders} Then he (as) said: “How can he order their obedience then allow you to differ with them? He only meant the ones who are under orders when he said {Obey Allah and obey the messenger}.]

The narration was declared as “Hasan” by Al-Majlisi in his book “Mir’at al-`Uqoul” 26/76.

Al-Majlisi adds:

[It is apparent from many of the narrations that the term “and the leaders among you” was affirmed here, but was then removed.]

The full and original article can be read on twelvershia.net
Posted here by 13S2010

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‘Pious’ Shia Scholar a psycho killer (of Sunnis)


By Hani (aka TripolySunni)
Posted by 13S2010

al-Salamu `Aleykum,

Al-Fayd al-Qudsi fî Tarjamah al-‘Allâmah al-Majlissî, is the name of the book written by the famous Shia scholar al-Muhaddith al-Nûrî al-Tabarsî in which he writes the biography of the famous Shia scholar al-Allâmah al-Majlissî, in this book the author writes also about another well known and famous Shia scholar who goes by the name of al-Mawla Haydar Ali al-Shirwânî, this man is the author of famous Shia books such as “Manâqib Ahl al-Bayt”. His father Mîrzâ Muhammad ibn al-Hassan al-Shirwânî was a student of Muhammad Taqî al-Majlissî who is the father of al-‘Allâmah Muhammad Bâqir al-Majlissî the author of “Bihâr al-Anwâr”.

Muhammad ibn al-Hassan al-Shirwânî married the daughter of Muhammad Taqî al-Majlissî, which makes Haydar Ali al-Shirwânî the nephew of Muhammad Bâqir al-Majlissî. Haydar Ali al-Shirwânî later married the daughter of Muhammad Bâqir al-Majlissî to become his son-in-law, this makes him really close to the Majlissî family.

In the introduction of the book “Manâqib Ahl al-Bayt” the researcher (Muhammad al-Hassun) says:

هو المولى حيدر علي ابن الشيخ المولى ميرزا محمد بن الحسن الشرواني، صهر المجلسي الثاني على ابنته التي كانت له من أخت أبي طالب خان النهاوندي. والشرواني نسبة إلى شروان

[He is al-Mawlâ Haydar Alî son of Sheikh al-Mawlâ Mîrzâ Muhammad ibn al-Hassan al-Shirwânî, the son-in-law of al-Majlissî II from his daughter through the sister of Abî Tâlib Khân al-Nahâwandî. And al-Shirwânî means that he is from the region of Shirwân.]

Let us see what this Shia scholar does in his free time by quoting this citation from “Al-Fayd al-Qudsi” page 250-151 and from “Bihâr al-Anwâr” volume 102, page 137:

قال في تتميم أمل الآمل مولانا حيدر علي بن المولى ميرزا الشيرواني كان فاضلا معظما و عالما مفخما كما علمناه من تعليقاته على المسالك و غيرها فإنها و إن كانت قليلة إلا أنها تدل على فضل محررها و بالجملة إنه من أهل الفضل مع أنه كان من أهل الزهد و التقوى أيضا إلا أنه ظهر منه أقوال مختصة به ينكر ذلك عليه و إن كان لبعضها قائل به من غيره سمعت أستادنا و استنادنا الفاضل الأعز و العالم الأكبر مولانا علي أصغر ( رهـ ) يحكي أنه كان يلعن جميع العلماء إلا السيد المرتضى و والده العلامة .و قد تحقق منه أنه كان يضيف أهل السنة إلى بيته و يصبر عليهم إلى أن تحصل له الفرصة و يتمكن مما يريد فيأخذ المدية بيده المرتعشة لكونه ناهزا في التسعين فيضعها في حلق أحدهم فيقتله بنهاية الزجر .و الحيدرية المنسوبة إليه كانوا يصومون فيريدون أن يفطروا بالحلال فيمشون إلى دكاكين أهل السنة أو بيوتهم فيسرقون شيئا و يفطرون به و من آرائهم عدم رجحان صوم يوم الإثنين أو حرمته و إن وافى يوم الغدير و منها حكمهم بخروج غير الإمامية من دين الإسلام و الحكم بنجاستهم و كذا من شك في ذلك إلى غيرها من الآراء و رأيت منه رسالة حكم فيها بوجوب الاجتهاد على الأعيان كما هو رأي علماء حلب و أشبع الكلام في ذلك لكنه مزيف انتهى .

و له رسالة في تنجس غير الإمامي و خروجهم عن الإسلام و للمولى زين الدين الخوانساري رسالة في الرد عليه .

[He said in “Tatmim Amal al-Aamil”(book of biographies written by `Abdul-Nabi bin Muhammad Taqi al-Qazwini): “Our Mawlâ Haydar Alî son of Mawlâ Mîrzâ Muhammad ibn al-Hassan al-Shirwânî, he was a virtuous, venerated and great scholar like we knew from his commentaries on al-Masalik and other works even if only little but they show the value of their writer. In brief, he is from the noble people, (but) even though he was from the people of asceticism and piety he also said some things that may lead us to reproach him even if others said them as well. I heard our professor and virtuous reference, the grand scholar Mawlâna `Ali Asghar (rah) say that he(Haydar Alî Shirwânî) used to curse all scholars except al-Sayyed al-Murtadâ and his father al-`Allamah.

And it has been verified about him that he used to receive Ahlul-Sunnah at his place as guests, and he used to exercise patience with them until he gets a chance to fulfill his aim, he would then take a knife with his trembling hand because he was near his nineties, and he would plunge it in their throat killing them after making them suffer.

And al-Haydariyyah(sect) which is attributed to him, used to fast and when they needed to break their fast in a Halal way, they would seek the shops or homes of Ahlul-Sunnah in order to steal anything and consume it on Iftar, also from their opinions is the non-desirability of fasting on Monday or its impremssibility even if it coincided with the day of Ghadeer, and from their opinions is that all non-Imamis are outside the folds of Islam, and they are impure and so are those who doubt this matter and other opinions, and I saw from him a Rissâlah(research paper) in which he ruled that it is obligatory for the elites to practice al-Ijtihâd as was the opinion of the scholars of Aleppo(Halab) and it has been discussed thoroughly and it is forged.”

And he has a Rissâlah about the Najasah of the non-Imami and that they are not in the folds of Islam, and al-Mawlâ Zain al-Deen al-Khawansârî wrote a Rissâlah to refute him.]

After you have discovered the truth of this great venerated Shia scholar, let us read what their scholar al-Khawansârî wrote about him in “Rawdât al-Jannât”:

المولى الفاضل ، المشتهر بالمولى حيدر علي

[The virtuous Mawlâ, famous with the name al-Mawlâ Haydar Alî.]

While Muhsin al-Âmîn wrote about him in “A’yân al-Shî’ah”:

كان عالماً فاضلاً
[He was a virtuous scholar.]
And here is the document below:
Special thanks to the brothers at “al-taqiya.net“wal-Salamu `Aleykum,

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