Sunni-Shi'a

198152

Is there any narration in Sunni sources that confirms that Usman ibn Ali ibn Abi Talib was named by Imam Ali (a) after Usman ibn Mazun?

Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answered 7 mesi fa

Yes. This narration has been narrated in many Sunni books including the well known Sunni book Maqaatil al-Taalibilyyeen by Abul Faraj al-Asfahani, volume 1, page 89.

Wassalam

196880

History . Sunni-Shi'a

Can you identify some individuals named Abu Bakr from historical books, considering that anti-Shia websites assert it was a rare name in earlier times and only mention two notable Abu Bakr figures?

Amina Inloes, Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the... Answered 9 mesi fa

Here are some historical Abu Bakrs:

https://en.wikipedia.org/wiki/Abu_Bakr_(name)

196247

Son . Imam al-Hasan . Sunni-Shi'a . Kunya

What is the counterargument to Sunni claims that Imam Hassan's son, Abdullah, had the Kunya Abubakr and so shares a name with their caliph Abu Bakr, implying a significant connection rather than mere coincidence?

First of all, we should understand that names like Abu Bakr , Omar, Othman etc wee never confined to the three rulers who ruled over the Muslims as a result to Saqeefa conspiracy which was totally rejected by Ahlul Bayt (AS). Such names were used by hundreds of other Muslims who had nothing to do with Saqeefa group. Using a common name can never a connection with one or more persons who shared the same name or Kenya. Ahlul Bayt (AS) have clearly explained the wrong actions of Saqeefa group in many authentic statements like Shaqshaqiyyah sermon by Ameerul Mo'mineen (AS) and many other authentic narrations from the Twelve Imams. There is no doubt that pious divine leadership of Ahlul Bayt can never compromise with wrong doers under any circumstance. The treaty between Imam Hasan (AS) and Mo'awiyah was the only way to save Islam from the evil of Mo'awiyah but was never justifying the wrong.

Wassalam.

196024

Hadith . Son . Usul al-Kafi . Sunni-Shi'a

Does the Imam assign a Kunya to his child immediately after birth, or during childhood, and is there a Hadith that suggests that in Al-Kafi?

We have Hadeeth evidence encouraging naming our children before their birth. ( Wasa'il al-Shia, V. 15, page 121). The Hadeeth is narrated from Imam Jafar Al-Sadiq (AS) from his fathers from Ameerul Mo'mineen Ali (AS). The Prophet Muhammad (SAWA) named his grandson Mohsin before his birth. This Hadeeth was also narrated by Shaikh al0Sadouq in his book Al-Khisal.

Wassalam.

195726

Ismailis . Sunni-Shi'a

Is it allowed to perform prayers behind an Ismaili Shia imam?

One of conditions of proper Salat Al-Jama'ah ( Congregational Prayer) that Imam Al-Jama'ah must be a pious believer in The Twelve Infallible Imams (AS). Nevertheless, it is allowed to pray with Muslims from any sect, but you need to recite Al-Hamd and Sura for your own with out clear voice. Ismaili sect is a Muslim sect.

Wassalam.

195706

Ghadir Khumm . Sunni-Shi'a . Meaning

Regarding Ghadeer-e-Khum, does the term Maula signify love or friendship as suggested by some Sunni interpretations? What would be an appropriate counterargument?

The Prophet Muhammad (SAWA) made it very clear when he said : For whom so ever I am Maula, Ali is his Maula. Which means all authorities of the Prophet on Muslims are for Ali (AS) by order of Allah (SWT). Can any Muslim claim that love and friendship is the only right of the Prophet (SAWA) without his full authority on us with out following him? Love and friendship with out following is meaningless as Allah Says in Quran (Say: If you really love Allah, then follow me. (Aal Imran ; 31)

No real love with out following the beloved.

Hadeeth al-Ghadeer is very clear prophetic order to all Muslims to obligatory follow Ali (AS) as they are obliged to follow the Prophet Muhammad (SAWA).

Wassalam.

195473

Sunni-Shi'a . Marwan b. al-Hakam . `Uthman b. `Affan

Could you share Sunni references indicating that the third caliph was related to Marwan, whom the Prophet expelled, and that he appointed them to leadership roles, resulting in his assassination for contradicting the Prophet's principles?

It is a known fact in books of history and Hadeeth that Marwan ibn al-Hakam was a cousin brother if Uthman ibn Affan. Famous Sunni scholar Al-Dhahabi mentioned this fact in his book (Siyar A'laam al-Nubalaa') 3:476 . There is no dispute between historians that Marwan ibn al-Hakam was cousin brother and son in law of Uthman ibn Affan.

Wassalam.

195452

Conversion to Islam . Sunni-Shi'a . Vietnam

What steps can I take to convert to Shia Islam in Vietnam, considering the absence of Shia mosques and the lack of support from the local Sunni Muslim community?

To become a follower of Islam of the Prophet and his Progeny (Ahlul Bayt), you just need to believe that the prophet Muhammad (SAWA) did order the Muslim Ummah to follow both Quran and Ahlul Bayt . This belief itself is enough to be a Shia Muslim. Practicing the rules of Shariah is compulsory to be a good Shia Muslim.

You don't need to sign any document or commitments to become a Shia Muslim in any part of the world.

You can contact many Shia Ulama and offices of Maraaji' of Taqleed via Internet and WhatsApp and emails.
www.Sistani.org

www.Alsistani.org

www.rafed.net

www..aqaed.com are just examples.

You can ask any question to Shia scholars through WABIL.com

Wassalam.

195431

Usul al-Kafi . Sunni-Shi'a . Qur'an Preservation . Tahrif

A member of another sect claims that Twelver Shia believe there were originally 17,000 verses in the Quran, referencing Al-Kafi. Is this a widely accepted belief among the Shia, or is it considered a deviant perspective?

Mahmood Abu Maryam, Trying to make sense of it all... Answered 10 mesi fa

Here is an explanation given by Sayyid Sa'eed Akhtar Rizvi in his book, The Quran: Its Protection from Alteration.

The commentator of al-Wafiyah, Muhaqqiq al-Baghdadi has clearly stated, by quoting from Muhaqqiq al-Karaki (who has written a complete tract on the subject) that: "The traditions which speak of omission must either be reinterpreted or rejected. Any tradition which is contradictory to the Qur'an, the acknowledged sunnah and the ijma' must be discarded if it has no room for interpretation or justifiable explanation."

A tradition, recorded in al-Kafi is quoted here to give an example in practice of what we mean when we speak of reinterpretation or justifiable explanation: Abu 'Abdillah [al-Sadiq] (peace be upon him) said, "The Qur'an which was brought by Jibrail (peace be upon him) to Muhammad (Mercy of Allah be on him and his progeny) is seventeen thousand verses."

Shaykh as-Saduq has written in his Kitabu'l-Itiqaddat, what in my view amounts to a reinterpretation of this hadith. He writes, "We say that so much of revelation has come down, which is not a part of the Qur'an, that if it were to be collected, its extent would undoubtedly be 17,000 verses. And this, for example, is like the saying of Gabriel (a.s.) to the Prophet (peace be upon him & his progeny): 'Allah says to thee, O Muhammad, deal gently with My creatures, in the same manner as I do."'

He goes on quoting many such ahadith qudsiyah until he concludes by saying: "There are many such (ahadith qudsiyah) all of which are revelations, but do not form part of the Qur'an. If they had been (part of the Qur'an), they would surely have been included in it, and not excluded from it."

If one is not prepared to accept this explanation because the tradition speaks about "the Qur'an", then we will discard this hadith without hesitation. Although the number (17,000) given in this tradition is much smaller than the one given by the 2nd Caliph (one million and twenty seven thousand letters in the Qur'an), it is never-the-less three times bigger than the actual number of the verses (which is some six thousand two hundred and thirty six verses).

This is the Shi'a method of resolving the problem of the ahadith on tahrif. Anyone studying it with unbiased mind and heart would readily accept it as the only correct solution for such ahadith because it is based on the method formulated by the Prophet (peace be upon him & his progeny) and expressed by Imam Ja'far as-Sadiq (a.s.) as follows: "...And so whatever conforms to the Book of Allah, take it; and whatever is contrary to the Book of Allah, leave it .. "

Source - https://al-islam.org/quran-its-protection-alteration-sayyid-saeed-akhtar...

195141

Sunni-Shi'a . Marriage

Is it permissible for a Shia man to marry a Sunni girl if she does have love for Ahle Bayt (PBUT) and disapproves of their enemies?

Zaid Alsalami, Shaykh Dr Zaid Alsalami is an Iraqi born scholar, raised in Australia. He obtained a BA from Al-Mustafa University, Qom, and an MA from the Islamic College in London. He also obtained a PhD from... Answered 10 mesi fa

Bismihi ta'āla

Yes, it is permissible to marry a Sunni, as long as the person of the other madhhab does not affect your belief in your madhhab.

And Allah knows best

194666

Scholars . Tahrif . Qur'an . Sunni-Shi'a . Muhammad Baqir al-Majlisi

How should we respond to Sunnis who claim that numerous well-known classical Shi’i scholars, like Al-Majlisi, supported the idea of Tahrif in the Qur'an?

This is a false allegation on Al-Majlisi fabricated by our enemies who always try to put false allegations on us. Tahreef claims and narrations are in Sunni books from Ayesha who claimed that many verses were lost because it was eaten by an animal (Musnad Ahmad ibn Hanbal 6: 269 and Sunan Ibn Maajah 1: 625)

, and narrated from Umar ibn al-Khattab who claimed that Sura Al-Azhaab was as long as Sura Al-Baqarah.(Musnad Ahmad ibn Hanbal 5:132 and Al-Mustadrak Alal- Saheehayn by Al-Haakim al-Nisabori 4:359).
Tahreef claim is refuted in our main books written by our leading Shia Ulama like Shaikh Al-Sadouq, Shaikh Al-Mufeed, Allama Al-Hilli, Shaikh Al-Tousi, Al-Shareef Al-Murtadha, Al-Shaikh Al-Tabarsi, Al-Shaikh Al-Bahaare, Al-Shaikh Kashif Al-Ghitaa', Al-Sayyed Sharaf Al Deen, Sayyed Al-Khoei and other great Shia Ulama. Al-Majlisi never said that Tahreef took place in Quran but he said that some people diverted the meanings of some verse from its real meanings. If fact Shaikh Majlisi stated clearly that Quran can never be distorted as Allah Has preserved Quran from adding on it or omitting from it or changing any word of it or any Tahreef. ( Bihar Al- Anwar, volume 9, page 113).

'Wassalam.

194197

Conversion to Islam . Ahl al-Bayt . Sunni-Shi'a

As a recent convert influenced by Sunni Salaf, I am now exploring Ahlulbayt. Is it acceptable to adopt some beliefs from both perspectives, or would that create a conflicting identity for me?

Bismihi ta'āla

I would rather recommend that you continue to explore the Ahlul Bayt School of Thought, and then make your decision as to which school of thought you are going to adopt, then commit to it. Should you pick and choose various beliefs and practices from different madhahib, this will do nothing but confuse you. On what basis and criterion will you follow in what to adopt, and from which madhhab?

If one was to do this, they will end up creating their own madhhab. This is why studying and following evidence would be the best approach.

And Allah knows best