Abu Hanifah and Hanafi Madhab

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1 week 6 days ago - 1 week 6 days ago #576 by noork
noork created the topic: Abu Hanifah and Hanafi Madhab
Salaam Alikum w rahamtullahi w baraktu

I would like to know what is the Zaydi shia view of the shia 12 infallible Imam E.g (Ali, Hassan, Hussain, Zain al Abedin, Muhammad Baqir, Jafar Sadiq, Musa Khadim, Ali Ridha, Jawad, Ali Hadi, Hassan Askari and 12th Imam Mahdi)

Does the 12th Imam Mahdi have a value in Zaydism?

& also the 4 Imam of Fiqh of Ahlul Sunnah, Do Zaydiyya consider Imam Abu Hanifah, Malik ibn Anas, Muhammas ibn Idris as Shafiyy and Ahmad ibn Hambal as a source of knowledge or are they totally ruled out completely?
Last Edit: 1 week 6 days ago by noork. Reason: new question

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1 week 5 days ago #579 by Imam Rassi Society
Imam Rassi Society replied the topic: Abu Hanifah and Hanafi Madhab
wa alaykum as salaam wa rahmatullahi wa barakatuhu!

Thank you for your question! Most of the 12 imams are respected and taken as sources of knowledge. However, only Ali, al-Hasan and al-Hussein, upon them be peace, are considered infallible according to Zaydis. Imam Ali b. Musa ar-Reda (as) is listed as an imam obligatory to obey similar to Zayd b. Ali, Muhammad Nafs az-Zakiyaa and Yahya al-Haadi, upon all of them be peace. Other imams, such as Ali Zayn al-Abideen, Muhammad al-Baaqir and Ja'far as-Saadiq. upon them be peace, are considered imams of knowledge and authorities in deen.

As for Muhammad b. al-Hasan al-Askari, the Zaydis do not consider him the Mahdi and I have not come across anything from him in Zaydi sources and texts.

Three of the four Sunni imams are respected in Zaydi circles, especially Imam Abu Hanifa. Abu Hanifa even appears in the Majmu of Imam Zayd (as). He is portrayed in a respectable manner in our sources unlike those of the 12er Shia. Their opinions and fataawa are not authoritative in themselves rather they are only cited in confirmation of the opinions and rulings of our imams (as). This means that a Zaydi does not rely on the ruling of one of the Sunni imams when there is already a ruling from our imams.
Ahmed b. Hanbal is not as respected as Nu'man, Malik and ash-Shafi' because of his theological issues.

And Allah knows best!

IRS
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1 week 4 days ago #582 by noork
noork replied the topic: Muʿtazilah
Salam;.

Is the Aqeeda [Belief] of Zaidi shia madhab ''Muʿtazilah'' and what are the core fundamental beliefs in regards to them according to the Quran and Hadith [sunni or shite]

& how does the Muʿtazilah belief differ in regards to sunni Ashari/Matruridhi as well as 12ver ithna Ashariy.

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1 week 3 days ago #584 by Imam Rassi Society
Imam Rassi Society replied the topic: Muʿtazilah
Salaams!

Thank you for your question! There are many similarities in the aqeeda of the Mu'tazila and imams of Ahl al-Bayt, upon them be peace. Doctrines such as the denial of the Vision of Allah in the hereafter, the creation of the Quran, the permanent stay of Muslim sinners in Hell, the slave's creation of his own deeds, etc. are just some examples of shared doctrines. One of the main differences between the Mutazila and the school of Ahl al-Bayt is the imamate of the Commander of Believers, Ali b. Abi Taalib, upon him be peace. The school of Ahl al-Bayt also holds to the imamate of the subsequent imams from the Prophetic Household, upon them be peace.

The Mutazila differ from the Asharis in the doctrines we mentioned above and more. If you want to know something in particular just ask for more detail.

And Allah knows best!

IRS

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1 week 3 days ago - 1 week 3 days ago #588 by noork
noork replied the topic: Muʿtazilah
Salaam!

What do Zaydis mean when they say the Qur’an is created? If Allah is All-Knowing does this not mean that the Qur’an has always existed eternally within Allah’s knowledge? Or do you acknowledge that the Qur’an has always existed eternally within the knowledge of Allah but only mean that the speech of Allah was created? Please elaborate on this.

For example, Ahlul Sunnah believe the Qu'ran in the uncreated words of Allah as speech is one of Allah attributes as well as the Quran saying that it has been ''revealed'' meaning it has always been there. ''These are the Verses of the Book (the Quran), and that which has been revealed unto you (Muhammad (S)) from your Lord is the truth, but most men believe not. Quran (Surah Ar-Raad, Verse 1).

schlors have mentioned the Quran [SPEECH] is not a created thing but the Mushaf [PHYSICAL BOOK] is, such as the Ashari/Matrudhi and also that is the Quran being the words of Allah within the ayat ''And if anyone of the Mushrikoon (polytheists, idolaters) seeks your protection then grant him protection so that he may hear the WORD of Allaah” [al-Tawbah 9:6]'' And as we know Allah existed then, and he exists now, and there is NO CHANGE IN ALLAH (swt) as this does not befit his majesty, hence i do not understand the concept of Quran being ''created'' but i would like to understand the Zaidi shia view in light of the Holy Quran.

secondly, the condition of not meeting Allah (swt) in the day of judgment, as i believe according to the Zaydi and 12ver the view is that it is impossible to describe Allah in life and within the hereafter but my issue is the Quran says we will meet Allah?
“Some faces that Day shall be Nadirah (shining and radiant). Looking at their Lord (Allah).” [al-Qiyaamah :22-23]. Could this also be elaborated on? & if the zaidi stance is it is impossible to meet Allah on the day of judgement, what will happen on the day of Judgment according to your madhab as well as why Muslim who sin will be in hellfire eternally even if they worshipped Allah without any partners [Shirk]?
Last Edit: 1 week 3 days ago by noork.

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5 days 15 hours ago - 5 days 15 hours ago #589 by Imam Rassi Society
Imam Rassi Society replied the topic: Muʿtazilah
Salaam!

We apologise for the delay in responding to your question!

When the Zaydis say that the Qu'ran is created, we mean that the divine revelation revealed to the heart of Prophet Muhammad, peace and blessings be upon him and his progeny, that is memorised, recited and printed in between two covers is created. As for the Kalaam an-Nafsi or Kalaam adh-Dhat or any other phrase that the Asharites give the uncreated Speech of Allah, our imams and scholars have not quantified such because these are theological and philosophical terminologies that appeared later. Even if one believed in this uncreated "Speech," the two types of "speech" should therefore not be confused with each other.

As for the meaning of "revealed" indicating something that has always been there, this view is problematic for many reasons, principle of which is that the Qur'an mentions other things as being "revealed" or "sent down" such as iron. Yet no one would say that these things are uncreated.

As for the verse you quoted from Surah at-Tawba, the speech of Allah that is referred to cannot mean other than the Qur'an because nowhere are we told that any other revelation was revealed or any other speech was heard by the polytheists. The Asharite view that this speech heard by the polytheists refers to the uncreated speech would need decisive and unequivocal proof to justify it.

As for the verse in Qiyaama indicating meeting or seeing Allah, this view is also unfounded and problematic in many ways. We addressed this question as well as the creation of the Qur'an in great detail in our book focusing on proofs and counter proofs. However, to be brief, the imams of the Prophetic Household do not see this verse as a proof for the vision of Allah in the Hereafter for many reasons. First and foremost, we say that if we were to interpret the verse in Qiyaama to mean the vision, it would contradict other verses in the Qur'an that say that Allah is not perceived by sight such as Holy Quran 6:103 and 7:143. One cannot restrict the latter two verses to only mean this life because there is no proof from the context or authentic narrated traditions that restrict its meaning to this life only.

The word in the verse in Surah al-Qiyaama n-z-r can have one of two meanings: looking or anticipating. The word in Surah al-Anaam b-s-r can only carry the meaning of seeing. So if one verse affirms the seeing and the other negates the seeing, it would be a contradiction. However, if we accept the meaning of anticipating in the verse of Surah al-Qiyaama, this would not contradict and it would be more in line with the context of the verse. Please refer to the following verses: {And some faces on that day will be in despair expecting a calamity to befall them} (Q. 75:24-25). In one set of verses the believers are said to anticipate reward (verses 22-23) whereas in another set of verses, the disbelievers are said to expect punishment (verses 24-25). Also, please refer to the parallel verses in Q. 80:38-41 and Q. 88:2-20. Nowhere is the Vision of Allah mentioned or implied.

And Allah knows best!

IRS
Last Edit: 5 days 15 hours ago by Imam Rassi Society.

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